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Brooklyn Waterfront Narratives of the Undesigned and Unplanned
The Accidental Playground explores the remarkable landscape created by individuals and small groups who occupied and rebuilt an abandoned Brooklyn waterfront in Williamsburg. Without formal authority, capital, professional assistance, grand vision, consensus, or coordination with each other, these "vernacular" builders transformed a vacated waterfront railroad yard into a unique setting for recreation and creative endeavor. With the Manhattan skyline as its backdrop, the collapsing piers, eroded bulkhead, and remaining building foundations of the former Brooklyn Eastern District Terminal (BEDT) became the raw materials for various forms of waterside leisure and social spaces. Lacking predetermined rules governing its use, this waterfront evolved into the home turf for unusual and sometimes spectacular recreational, social, and creative subcultures. These included skateboarders who built a short-lived, but nationally renowned skatepark; a twenty-five-piece "public" marching band, fire performance troupes, and a variety of artists, photographers, and filmmakers. At the same time the site also served basic recreational needs of local residents. Collapsing piers became great places to catch fish, sunbathe, or take in the Manhattan skyline; the foundation of a demolished warehouse became an ideal place to practice music or skateboard; rubble-strewn earth became a compelling setting for film and fashion shoots; broken bulkhead became a beach; and thick patches of weeds dotted by ailanthus trees became a jungle. Drawing on a rich mix of documentary strategies including observation, ethnography, photography, and first-person narrative, Daniel Campo probes this accidental playground, allowing those who created it to share and examine their own narratives, perspectives, and conflicts. The multiple constituencies of this Williamsburg waterfront were surprisingly diverse, their stories colorful and provocative. When taken together, Campo argues, they suggest a radical reimagining of urban public space, the waterfront, and the practices by which they are created and maintained. The Accidental Playground, which treats readers to an utterly compelling story, is an exciting and distinctive contribution to the growing literature on the unplanned and the undesigned spaces and activities in cities today.
On the Poetry of Mak Dizdar
The work of Mehmedalija MakDizdar (1917-71) is the cornerstone of modern Bosnian literature. During the Second World War he was a member of the anti-fascist Partisans. After the war, he became prominent in Bosnian cultural life and eventually President of the Writers' Union of Bosnia and Herzegovina. His work blends influences from Bosnian Christian culture, Islamic mysticism, and the cultural remains of medieval Bosnia, especially its stone tombstones.This book falls into two parts. The first is an essay on Dizdar's major poetry book Stone Sleeper. It argues that in his poetry Dizdar turns to spiritual regions and resources that had been suppressed during the time of communism. From the very outset, Stone Sleeper was recognized as a liberatrion from the ideological disciplines of communism, nationalism, and scientism. Few, however, were able fully to understand the traditional content of its post-traditional form. In this part, Rusmir Mahmutcehajic introduces readers to the traditional substance of Stone Sleeper, in the context of what he calls perennial philosophy.From that perspective, prophecy, being the source of perennial wisdom, is set above poetry. In some poetry, however, prophetic wisdom and poetic pronouncement exist inseparably. Stone Sleeper is an example of that mutual co-existence.In the second part, the author traces, in a discussion of Dizdar's mystically influenced poem Blue River,the perennial questions of how we are to discover or realize the human self in relation to God as Creator.
The Deconstruction of Christianity II
Adoration is the second volume of the Deconstruction of Christianity, following Dis-Enclosure. The first volume attempted to demonstrate why it is necessary to open reason up not to a religious dimension but to one transcending reason as we have been accustomed to understanding it; the term "adoration" attempts to name the gesture of this dis-enclosed reason. Adoration causes us to receive ignorance as truth: not a feigned ignorance, perhaps not even a "nonknowledge," nothing that would attempt to justify the negative again, but the simple, naked truth that there is nothing in the place of God, because there is no place for God. The outside of the world opens us in the midst of the world, and there is no first or final place. Each one of us is at once the first and the last. Each one, each name. And our ignorance is made worse by the fact that we do not know whether we ought to name this common and singular property of all names. We must remain in this suspense, hesitating between and stammering in various possible languages, ultimately learning to speak anew. In this book, Jean-Luc Nancy goes beyond his earlier historical and philosophical thought and tries to think-or at least crack open a little to thinking-a stance or bearing that might be suitable to the retreat of God that results from the self-deconstruction of Christianity. Adoration may be a manner, a style of spirit for our time, a time when the "spiritual" seems to have become so absent, so dry, so adulterated. The book is a major contribution to the important strand of attempts to think a "post-secular" situation of religion.
Technology, Operation, and Experiences
As you read this, your computer is in jeopardy of being hacked and your identity being stolen. Read this book to protect yourselves from this threat.The world's foremost cyber security experts, from Ruby Lee, Ph.D., the Forrest G. Hamrick professor of engineering and Director of the Princeton Architecture Laboratory for Multimedia and Security (PALMS) at Princeton University; to Nick Mankovich, Chief Information Security Officer of Royal Philips Electronics; to FBI Director Robert S. Mueller III; to Special Assistant to the President Howard A. Schmidt, share critical practical knowledge on how the cyberspace ecosystem is structured, how it functions, and what we can do to protect it and ourselves fromattack and exploitation.The proliferation of social networking and advancement of information technology provide endless benefits in our living and working environments. However, these benefits also bring horrors in various forms of cyber threats andexploitations. Advances in Cyber Security collects the wisdom of cyber security professionals and practitioners from government, academia, and industry across national and international boundaries to provide ways and means to secure and sustain the cyberspace ecosystem. Readers are given a first-hand look at critical intelligence on cybercrime and security--including details of real-life operations. The vast, useful knowledge and experience shared in this essential new volume enables cyber citizens and cyber professionals alike to conceive novel ideasand construct feasible and practical solutions for defending against all kinds of adversaries and attacks.Among the many important topics covered in this collection are building a secure cyberspace ecosystem; public-private partnership to secure cyberspace; operation and law enforcement to protect our cyber citizens and to safeguard our cyber infrastructure; and strategy and policy issues to secure and sustain our cyber ecosystem.
The Equivalence of Catastrophes
In this book, the philosopher Jean-Luc Nancy examines the nature of catastrophes in the era of globalization and technology. Can a catastrophe be an isolated occurrence? Is there such a thing as a “natural” catastrophe when all of our technologies—nuclear energy, power supply, water supply—are necessarily implicated, drawing together the biological, social, economic, and political? Nancy examines these questions and more. Exclusive to this English edition are two interviews with Nancy conducted by Danielle Cohen-Levinas and Yuji Nishiyama and Yotetsu Tonaki._x000B_
Richard Kearney and the Religious Turn in Continental Philosophy
Who or what comes after God? In the wake of God, as the last fifty years of philosophy has shown, God comes back again, otherwise: Heidegger's last God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God without Being, Kearney's God who may be. Sharing the common problematic of the otherness of the Other, the essays in this volume represent considered responses to the recent work of Richard Kearney.John Panteleimon Manoussakis holds a Ph.D. in philosophy from Boston College. He is the author of Theos Philosophoumenos (in Greek, Athens 2004) and co-editor of Heidegger and the Greeks (with Drew Hyland). He has also translated Heidegger's Aufenthalte.
The Transfer and Circulation of Modern Poetics Across the Atlantic
Translation--from both a theoretical and practical point of view--articulates differing but interconnected modes of circulation in the work of writers originally from different geographical areas of transatlantic encounter, such as Europe, Latin America, North America, and the Caribbean. After Translation examines from a transnational perspective the various ways in which translation facilitates the circulation of modern poetry and poetics across the Atlantic. It rethinks the theoretical paradigm of Anglo-American "modernism" based on the transnational, interlingual and transhistorical features of the work of key modern poets writing at both sides of the Atlantic--namely, the Portuguese Fernando Pessoa; the Chilean Vicente Huidobro; the Spaniard Federico García Lorca; the San Francisco-based poets Jack Spicer, Robert Duncan, and Robin Blaser; the Barbadian Kamau Brathwaite; and the Brazilian brothers Haroldo and Augusto de Campos.
Literary Experience in the Era of Emancipations
This book argues that we can no longer envision a political system that might practically displace democracy or, more accurately, global democratic state capitalism. Democracy has become fundamental: It extends deeper and deeper into everyday life; it grounds and limits our political thought and values. That is the sense in which we do indeed live at history's end. But this end is not a happy one, because the system that we now have does not satisfy tests that we can legitimately put to it. In this situation, it is important to come to new terms with the fact that literature, at least until about 1945, was predominantly hostile to political democracy. Literature's deep-seated conservative, counterdemocratic tendencies, along with its capacity to make important distinctions among political, cultural, and experiential democracies and its capacity to uncover hidden, nonpolitical democracies in everyday life, is now a resource not just for cultural conservatives but for all those who take a critical attitude toward the current political, cultural, and economic structures. Literature, and certain novelists in particular, helps us not so much to imagine social possibilities beyond democracy as to understand how life might be lived both in and outside democratic state capitalism. Drawing on political theory, intellectual history, and the techniques of close reading, Against Democracy offers new accounts of the ethos of refusing democracy, of literary criticism's contribution to that ethos, and of the history of conservatism, as well as innovative interpretations of a range of writers, including Tocqueville, Disraeli, George Eliot, E. M. Forster, and Saul Bellow.
Interrogating how Alexandria became enshrined as the exemplary cosmopolitan space in the Middle East, this book mounts a radical critique of Eurocentric conceptions of cosmopolitanism. The dominant account of Alexandrian cosmopolitanism elevates things European in the city's culture and simultaneously places things Egyptian under the sign of decline. The book goes beyond this civilization/barbarism binary to trace other modes of intercultural solidarity. Halim presents a comparative study of literary representations, addressing poetry, fiction, guidebooks, and operettas, among other genres. She reappraises three writers--C. P. Cavafy, E. M. Forster, and Lawrence Durrell-- whom she maintains have been cast as the canon of Alexandria. Attending to issues of genre, gender, ethnicity, and class, she refutes the view that these writers' representations are largely congruent and uncovers a variety of positions ranging from Orientalist to anti-colonial. The book then turns to Bernard de Zogheb, a virtually unpublished writer, and elicits his Camp parodies of elite Levantine mores in operettas one of which centers on Cavafy. Drawing on Arabic critical and historical texts, as well as contemporary writers' and filmmakers' engagement with the canonical triumvirate, Halim orchestrates an Egyptian dialogue with the European representations.
Nietzsche and Merleau-Ponty on the Question of Truth
Friedrich Nietzsche and Maurice Merleau-Ponty, Chouraqui argues, are linked by how they conceive the question of truth. Although both thinkers criticize the traditional concept of truth as objectivity, they both find that rejecting it does not solve the problem. What is it in our natural existence that gave rise to the notion of truth?The answer to that question is threefold. First, Nietzsche and Merleau-Ponty both propose a genealogy of “truth” in which to exist means to make implicit truth claims. Second, both seek to recover the preobjective ground from which truth as an erroneous concept arose. Finally, this attempt at recovery leads both thinkers to ontological considerations, regarding how we must conceive of a being whose structure allows for the existence of the belief in truth. In conclusion, Chouraqui suggests that both thinkers’ investigations of the question of truth lead them to conceive of being as the process of self-falsification by which indeterminate being presents itself as determinate.The answer to that question is threefold. First, Nietzsche and Merleau-Ponty both propose a genealogy of "truth" in which to exist means to make implicit truth claims. Second, both seek to recover the preobjective ground from which truth as an erroneous concept arose. Finally, this attempt at recovery leads both thinkers to ontological considerations, regarding how we must conceive of a being whose structure allows for the existence of the belief in truth. In conclusion, Chouraqui suggests that both thinkers' investigations of the question of truth lead them to conceive of being as the process of self-falsification by which indeterminate being presents itself as determinate.