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The Future Life of Trauma elaborates a transformation in the concepts of trauma and event by situating a groundbreaking encounter between psychoanalytic and postcolonial discourse. Proceeding from the formation of psychical life as presented in the Freudian metapsychology, it thinks anew the relation between temporality and traumatized subjectivity, demonstrating how the psychic event, as a traumatic event, is a material reality that alters the character of the structure of repetition. By examining the role of borders in the history of the 1947 partition of British India and the politics of memorialization in postgenocide Rwanda, The Future Life of Trauma brings to light the implications of trauma as a material event in contemporary nation-formation, sovereignty, and geopolitical violence. In showing how the form of the psyche changes in the encounter, it presents a challenge to the category of difference in the condition of identity, resulting in the formation of a concept of life that elaborates a new relation to destruction and finitude by asserting its power to transform itself.

Exemplarity and Chosenness is a combined study of the philosophies of Jacques Derrida (1930-2004) and Franz Rosenzweig (1886-1929) that explores the question: How may we account for the possibility of philosophy, of universalism in thinking, without denying that all thinking is also idiomatic and particular? The book traces Derrida's interest in this topic, particularly emphasizing his work on \"philosophical nationality\" and his insight that philosophy is challenged in a special way by its particular \"national\" instantiations and that, conversely, discourses invoking a nationality comprise a philosophical ambition, a claim to being \"exemplary.\" Taking as its cue Derrida's readings of German-Jewish authors and his ongoing interest in questions of Jewishness, this book pairs his philosophy with that of Franz Rosenzweig, who developed a theory of Judaism for which election is essential and who understood chosenness in an \"exemplarist\" sense as constitutive of human individuality as well as of the Jews' role in universal human history.

This book is concerned with the scope of cultural theory in its modern, it might even be said in its modernist, form. The three thinkers under most consideration in the book are Theodor Adorno, Michel Foucault and Pierre Bourdieu, who might hardly be seen as representatives of cultural theory per se if that enterprise is taken to be what it should often taken to be. The book starts with Adorno (1903-1969) not just because his work is an apt way to introduce further some very basic themes of the book: in particular those of critical autonomy and educationality. Adorno's reflections on art and culture are contributions to the ethical understanding of autonomy, emphasising the importance of the cultivation of critical reflection. The argument here is that he is, rather, an ethico-critical theorist of democracy and a philosopher of hope. The book then situates the work of Michel Foucault (1926-1984), in other ways so different from Adorno, in terms of a broadly, if minimally, parallel agenda in modern cultural theory. It outlines some of the importance of Foucault's notion of an 'aesthetics of existence' in relation to his work as a whole. It further invokes related themes in the work of Pierre Bourdieu (1930-2002). Finally, it moves things in a different direction, towards postmodernism, invoking the increasing role of the cultural and aesthetic dimension in contemporary experience that is often taken as a central aspect of the postmodern turn.

The End of the World and Other Teachable Moments follows the remarkable itinerary of Jacques Derrida's final seminar, The Beast and the Sovereign (2001-2003), as the explicit themes of the seminar, namely, sovereignty and the question of the animal, come to be supplemented and interrupted by questions of death, mourning, survival, the archive, and, especially, the end of the world.

This book examines the desire for, and intoxication with destruction as it appears in cultural objects and representation, arguing that all cultural and aesthetic value is fundamentally predicated on its own fragility, as well as the living transience of those who make and encounter it. Beginning with a philosophy of expenditure after Georges Bataille, each chapter maps different operations of destruction in media and culture. These operations are expressed and located in representations of human extinction and explosive architecture, in execution and in eroticism, and in media and digital archives, which constitute a further destabilization of the notion of destruction in the dynamic between aspirational immortality and material volatility embedded in the archival systems of digital cultures.

The book analyses the history of violence in the twentieth and twenty-first centuries and traces the many situations, images, motifs and sources for this experience of unbounded violence that characterizes our times.

How have we thought ?the body?? How can we think it anew? The body of mortal creatures, the body politic, the body of letters and of laws, the ?mystical body of Christ??all these (and others) are incorporated in the word Corpus, the title and topic of Jean-Luc Nancy?s masterwork.Corpus is a work of literary force at once phenomenological, sociological, theological, and philosophical in its multiple orientations and approaches. In thirty-six brief sections, Nancy offers us at once an encyclopedia and a polemical program?reviewing classical takes on the ?corpus? from Plato, Aristotle, and Saint Paul to Descartes, Hegel, Husserl, and Freud, while demonstrating that the mutations (technological, biological, and political) of our own culture have given rise to the need for a new understanding of the body. He not only tells the story of this cultural change but also explores the promise and responsibilities that such a new understanding entails.The long-awaited English translation is a bold, bravura rendering. To the title essay are added five closely related recent pieces?including a commentary by Antonia Birnbaum?dedicated in large part to the legacy of the ?mind-body problem? formulated by Descartes and the challenge it poses to rethinking the ancient problems of the corpus. The last and most poignant of these essays is ?The Intruder,? Nancy?s philosophical meditation on his heart transplant. The book also serves as the opening move in Nancy?s larger project called ?The deconstruction of Christianity.?

Historically speaking, theology can be said to operate \"materiaphobically.\" Protestant Christianity in particular has bestowed upon theology a privilege of the soul over the body and belief over practice, in line with the distinction between a disembodied God and the inanimate world \"He\" created. Like all other human, social, and natural sciences, religious studies imported these theological dualisms into a purportedly secular modernity, mapping them furthermore onto the distinction between a rational, \"enlightened\" Europe on the one hand and a variously emotional, \"primitive,\" and \"animist\" non-Europe on the other. The \"new materialisms\" currently coursing through cultural, feminist, political, and queer theories seek to displace human privilege by attending to the agency of matter itself. Far from being passive or inert, they show us that matter acts, creates, destroys, and transforms—and, as such, is more of a process than a thing. Entangled Worlds examines the intersections of religion and new and old materialisms. Calling upon an interdisciplinary throng of scholars in science studies, religious studies, and theology, it assembles a multiplicity of experimental perspectives on materiality: What is matter, how does it materialize, and what sorts of worlds are enacted in its varied entanglements with divinity? While both theology and religious studies have over the past few decades come to prioritize the material contexts and bodily ecologies of more-than-human life, Entangled Worlds sets forth the first multivocal conversation between religious studies, theology, and the body of \"the new materialism.\" Here disciplines and traditions touch, transgress, and contaminate one another across their several carefully specified contexts. And in the responsiveness of this mutual touching of science, religion, philosophy, and theology, the growing complexity of our entanglements takes on a consistent ethical texture of urgency.

This is the second of two volumes of the proceedings from the 30th International Wittgenstein Symposium in Kirchberg, August 2007. It contains selected contributions on the Philosophy of media, Philosophy of the Internet, on Ethics and the political economy of information society. Also included are papers presented in a workshop on electronic philosophy resources and open source/open access.