Senselessness

An innovative philosophical meditation on the muteness of Holocaust survivors and the human faculty of storytelling. In Storytelling, Rodolphe Gasché reexamines the muteness of Holocaust survivors, that is, their inability to tell their stories. This phenomenon has not been explained up to now without reducing the violence of the events to which survivors were subjected, on the one hand, and diminishing the specific harm that has been done to them as human beings, on the other. Distinguishing storytelling from testifying and providing information, Gasché asserts that the utter senselessness of the violence inflicted upon them is what inhibited survivors from making sense of their experience in the form of tellable stories. In a series of readings of major theories of storytelling by three thinkers—Wilhelm Schapp, whose work will be a welcome discovery to many English-speaking audiences, Walter Benjamin, and Hannah Arendt—Gasché systematically assesses the consequences of the loss of the storytelling faculty, considered by some an inalienable possession of the human, both for the victims’ humanity and for philosophy. “This book pursues the problem of what happens when the stories that are the object of narration become so enigmatic and troublesome that they withdraw from the realm of communicability and meaning into the space of a certain muteness. By focusing on Schapp, Benjamin, and Arendt, Gasché succeeds brilliantly in weaving together the three strands that are most vital to its subject: philosophical rigor, literary sensitivity, and historical concreteness.” — Gerhard Richter, author of Inheriting Walter Benjamin.

"A Seminar on Plato's Protagoras offers the transcript of Leo Strauss's seminar on Plato's Protagoras edited and introduced by the renowned scholar Robert Bartlett. In this dialogue, Socrates engaged with the sophist Protagoras. In the lectures, Strauss discusses Protagoras and the sophists in relation to the dialogue Gorgias in which Socrates engages with the meaning of rhetoric, all in light of Socrates' pursuit of the question "How ought one to live?" While Strauss regarded himself as a Platonist and published some work on Plato, including his last book, he published little on the dialogues. In these lectures Strauss treats many of the great Platonic and Straussian themes: the difference between the Socratic political science or art and the Sophistic political science or art of Protagoras; the character and teachability of virtue, its relation to knowledge, and the relations among the virtues, courage, justice, moderation, and wisdom; the good and the pleasant; frankness and concealment; the role of myth; and the relation between freedom of thought and freedom of speech"--.

The Contemporary Spanish-American Novel provides an accessible introduction to an important World literature. While many of the authors covered—Aira, Bolaño, Castellanos Moya, Vásquez—are gaining an increasing readership in English and are frequently taught, there is sparse criticism in English beyond book reviews. This book provides the guidance necessary for a more sophisticated and contextualized understanding of these authors and their works. Underestimated or unfamiliar Spanish American novels and novelists are introduced through conceptually rigorous essays. Sections on each writer include: *the author's reception in their native country, Spanish America, and Spain *biographical history *a critical examination of their work, including key themes and conceptual concerns *translation history *scholarly reception The Contemporary Spanish-American Novel offers an authoritative guide to a rich and varied novelistic tradition. It covers all demographic areas, including United States Latino authors, in exploring the diversity of this literature and its major themes, such as exile, migration, and gender representation..

The upcoming film "All Quiet on the Western Front" is set to be a new adaptation of Erich Maria Remarque's classic novel published in 1929. Directed by Edward Berger, the film will be produced by DreamWorks Pictures and will star Daniel Brühl, newcomer Felix Kammerer and Devid Striesow. Filming began in late 2021 and the release date is yet to be announced. The story follows a group of young German soldiers who enlist in World War I, filled with idealism and patriotism. However, as they face the brutal reality of trench warfare, they are forced to confront the devastating effects of the war on their physical and mental well-being, as well as their disillusionment with the patriotic propaganda that inspired them to enlist. The novel is considered a masterpiece of anti-war literature, and the film is expected to be a powerful portrayal of the human cost of conflict..

A year after the end of the Second World War, the first International Summer Course for New Music took place in the Kranichstein Hunting Lodge, near the city of Darmstadt in Germany. The course, commonly referred to later as the Darmstadt course, was intended to familiarize young composers and musicians with the music that, only a few years earlier, had been denounced as degenerate by the Nazi regime, and it soon developed into one of the most important events in contemporary music. Having returned to Germany in 1949 from exile in the United States, Adorno was a regular participant at Darmstadt from 1950 on. In 1955 he gave a series of lectures on the young Schoenberg, using the latter’s work to illustrate the relation between tradition and the avant-garde. Adorno’s three double-length lectures on the young Schoenberg, in which he spoke as a passionate advocate for the composer whom Boulez had declared dead, were his first at Darmstadt to be recorded on tape. The relation between tradition and the avant-garde was the leitmotif of the lectures that followed, which continued over the next decade. Adorno also dealt in detail with problems of composition in contemporary music, and he often accompanied his lectures with off-the-cuff musical improvisations. The five lecture courses he gave at Darmstadt between 1955 and 1966 were all recorded and subsequently transcribed, and they are published here for the first time in English. This volume is a unique document on the theory and history of the New Music. It will be of great value to anyone interested in the work of Adorno and critical theory, in German intellectual and cultural history, and in the history of modern music..

At its deepest, philosophical skepticism questions the sense of language. Skepticism manifests itself in different forms, three of the most powerful being logical, external-world, and religious skepticism. How has philosophy of religion addressed these challenges? The attempt to answer this question leads Lance Ashdown to a consideration of three prominent contemporary philosophers of religion: Richard Swinburne, John Hick, and William Alston. The author shows that these philosophers are indeed open to the criticisms of the three types of skepticism mentioned above. According to Ashdown, they are rightly to be considered as 'anonymous skeptics'. Readers familiar with the work of the theologian Karl Rahner will recognize an echo of his famous doctrine that non-Christian religious believers are really 'anonymous Christians', i.e., Christian believers who do not recognize themselves as such. In a similar way, the philosophers of religion under consideration are skeptics who most certainly would not identify themselves as such. They are anonymous skeptics in the sense that their epistemologies create the very conditions that allow for the severe and, on their own terms, unanswerable challenges of skepticism. At the same time, none of these philosophers thinks that skeptical objections pose a devastating or unanswerable threat to their epistemologies. For example, each of them is an avowed believer in God and is fully aware of the challenge of religious skepticism, yet none believes that skepticism need cause a rational Christian to abandon his or her beliefs. Nevertheless, each of the three philosophers adheres to a philosophical theory that remains open to the devastating critique of Philo in David Hume's essay Dialogue Concerning Natural Religion - who argues at his deepest that talk of God is meaningless..

How History Works assesses the social function of academic knowledge in the humanities, exemplified by history, and offers a critique of the validity of historical knowledge. The book focusses on history’s academic, disciplinary ethos to offer a reconception of the discipline of history, arguing that it is an existential liability: if critical analysis reveals the sense that history offers to the world to be illusory, what stops historical scholarship from becoming a disguise for pessimism or nihilism? History is routinely invoked in all kinds of cultural, political, economic, psychological situations to provide a reliable account or justification of what is happening. Moreover, it addresses a world already receptive to comprehensive historical explanations: since everyone has some knowledge of history, everyone can be manipulated by it. This book analyses the relationship between specialized knowledge and everyday experience, taking phenomenology (Husserl) and pragmatism (James) as methodological guides. It is informed by a wide literature sceptical of the sense academic historical expertise produces and of the work history does, represented by thinkers such as Schopenhauer, Nietzsche, Valéry, Anders and Cioran. How History Works discusses how history makes sense of the world even if what happens is senseless, arguing that behind the smoke-screen of historical scholarship looms a chaotic world-dynamic indifferent to human existence. It is valuable reading for anyone interested in historiography and historical theory..

The Memory of Thought reconstructs the philosophy of Adorno and Heidegger in the light of the importance that these thinkers attach to two proper names: Auschwitz and Germanien. In Adorno's dialectical thinking, Auschwitz is the name of an incommensurable historical event that seems to put a provisional end to history as a negative totality. In Heidegger's thinking of Being, Germanien is a name inscribed in an historical mission on which the fate of Western civilization seems to depend: it thus becomes the name of a positive totality of history..

Argues that a coherent theory of ethics requires an account of selfhood..

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Explores the roots of totalitarianism and its culmination in Nazi Germany and Stalinist Russia..

This interdisciplinary book explores human rights in the Americas from multiple perspectives and fields. Taking 1492 as a point of departure, the text explores Eurocentric historiographies of human rights and offer a more complete understanding of the genealogy of the human rights discourse and its many manifestations in the Americas. The essays use a variety of approaches to reveal the larger contexts from which they emerge, providing a cross-sectional view of subjects, countries, methodologies and foci explicitly dedicated toward understanding historical factors and circumstances that have shaped human rights nationally and internationally within the Americas. The chapters explore diverse cultural, philosophical, political and literary expressions where human rights discourses circulate across the continent taking into consideration issues such as race, class, gender, genealogy and nationality. While acknowledging the ongoing centrality of the nation, the volume promotes a shift in the study of the Americas as a dynamic transnational space of conflict, domination, resistance, negotiation, complicity, accommodation, dialogue, and solidarity where individuals, nations, peoples, institutions, and intellectual and political movements share struggles, experiences, and imaginaries. It will be of interest to all scholars and students of InterAmerican studies and those from all disciplines interested in Human Rights..

Through globalization humanity is becoming more and more mutually dependent and even united, but at the same time the multidimensional differences and gaps between us are appearing as a challenge to this connectedness. "No one can live only on food" (Lk 4, 4) are words that clearly witness that the connective tissue of humanity can't be only of economical and political nature. Also the pasture the media offer to people is too often just an instrument of the owners and not the fulfilment of media's proper function to cultivate and spread (capacity for knowing) the truth. At one hand the interweaving of ideological streams is (mis)used by new gurus for taking the possession of control. At the other hand the representatives of established religions and value systems are searching for formulas for a successful competition on the global market. What are then the possibilities and ways of survival, well-being and life worth of human person in the contemporary increasingly complex condition? From various scientific aspects and different (religious) horizons, this question is reflected upon in this book..

Multicultural Dynamics and the Ends of History provides a strikingly original reading of key texts in the philosophy of history by Kant, Hegel, and Marx, as well as strong arguments for why these texts are still relevant to understanding history today. Réal Fillion offers a critical exposition of the theses of these three authors on the dynamics and the ends of history, in order to provide an answer to the question: "Where are we headed?" Grounding his answer in the twin observations that the world is becoming increasingly multicultural and increasingly unified, Fillion reasserts the task of the speculative philosophy of history as it had been understood by German philosophy: the articulation and understanding the historical process as a developmental whole. Fillion's interpretation engages many recent strands of social and political thought in order to provide a new understanding of current events, and possible futures, grounded in the understanding of the dynamics of the past and the present provided by Kant, Hegel, and Marx. The result is a rich and timely answer to the question of where our world is headed today..

What do we know about Hegel? What do we know about Marx? What do we know about democracy and totalitarianism? Communism and psychoanalysis? What do we know that isn't a platitude that we've heard a thousand times - or a self-satisfied certainty? Through his brilliant reading of Hegel, Slavoj Zizek - one of the most provocative and widely-read thinkers of our time - upends our traditional understanding, dynamites every cliché and undermines every conviction in order to clear the ground for new ways of answering these questions. When Lacan described Hegel as the ‘most sublime hysteric’, he was referring to the way that the hysteric asks questions because he experiences his own desire as if it were the Other's desire. In the dialectical process, the question asked of the Other is resolved through a reflexive turn in which the question begins to function as its own answer. We had made Hegel into the theorist of abstraction and reaction, but by reading Hegel with Lacan, Zizek unveils a Hegel of the concrete and of revolution - his own, and the one to come. This early and dazzlingly original work by Zizek offers a unique insight into the ideas which have since become hallmarks of his mature thought. It will be of great interest to anyone interested in critical theory, philosophy and contemporary social thought..

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How we die reveals much about how we live. In this provocative book, Shai Lavi traces the history of euthanasia in the United States to show how changing attitudes toward death reflect new and troubling ways of experiencing pain, hope, and freedom. Lavi begins with the historical meaning of euthanasia as signifying an "easeful death." Over time, he shows, the term came to mean a death blessed by the grace of God, and later, medical hastening of death. Lavi illustrates these changes with compelling accounts of changes at the deathbed. He takes us from early nineteenth-century deathbeds governed by religion through the medicalization of death with the physician presiding over the deathbed, to the legalization of physician-assisted suicide. Unlike previous books, which have focused on law and technique as explanations for the rise of euthanasia, this book asks why law and technique have come to play such a central role in the way we die. What is at stake in the modern way of dying is not human progress, but rather a fundamental change in the way we experience life in the face of death, Lavi argues. In attempting to gain control over death, he maintains, we may unintentionally have ceded control to policy makers and bio-scientific enterprises..