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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.
The Diary and Memoir of Virginia D'Albert-Lake
This fascinating book tells the remarkable story of an ordinary American woman's heroism in the French Resistance. Virginia Roush fell in love with Philippe d'Albert-Lake during a visit to France in 1936; they married soon after. In 1943, they both joined the Resistance, where Virginia put her life in jeopardy as she sheltered downed airmen and later survived a Nazi prison camp. After the war, she stayed in France with Philippe, and was awarded the Lgion d'Honneur and the Medal of Honor. She died in 1997.Judy Barrett Litoff brings together two rare documents-Virginia's diary of wartime France until her capture in 1944 and her prison memoir written immediately after the war. Masterfully edited, they convey the compassion and toughness of a nearly forgotten heroine as they provide an invaluable record of the workings of the Resistance by one of the very few American women who participated in it.An indelible portrait of extraordinary strength of character . . . [D'Albert-Lake] is sombre, reflective, and attentive to every detail.-The New Yorker A sharply etched and moving story of love, companionship, commitment, and sacrifice. . . . This beautifully edited diary and memoir throw an original light on the French Resistance.-Robert Gildea, author of Marianne in Chains: In Search of the German Occupation, 1940-1945 At once a stunning self-portrait and dramatic narrative of a valorous young American woman . . . an exciting and gripping story, one of the best of the many wartime tales.-Walter CronkiteAn enthralling tale which brims with brave airmen and plucky heroines.-David Kirby, St. Petersburg Times
Emerson, Whitman, and the New Poetry
"The transmigration of souls is no fable. I would it were, but men and women are only half human." With these words, Ralph Waldo Emerson confronts a dilemma that illuminates the formation of American individualism: to evolve and become fully human requires a heightened engagement with history. Americans, Emerson argues, must realize history's chronology in themselves--because their own minds and bodies are its evolving record. Whereas scholarship has tended to minimize the mystical underpinnings of Emerson's notion of the self, his depictions of "the metempsychosis of nature" reveal deep roots in mystical traditions from Hinduism and Buddhism to Platonism and Christian esotericism. In essay after essay, Emerson uses metempsychosis as an open-ended template to understand human development. In Leaves of Grass, Walt Whitman transforms Emerson's conception of metempsychotic selfhood into an expressly poetic event. His vision of transmigration viscerally celebrates the poet's ability to assume and live in other bodies; his American poet seeks to incorporate the entire nation into his own person so that he can speak for every man and woman.
Italian Americana's Best Writings on Women
With writings that span more than thirty-five years, American Woman, Italian Style is a rich collection of essays that fleshes out the realities of today's Italian American women and explores the myriad ways they continue to add to the American experience. The status of modern Italian-American women in the United States isnoteworthy: their quiet and continued growth into respected positions in the professional worlds of law and medicine surpasses the success achieved in that of the general population-so too does their educational attainment and income.Contributions include Donna Gabaccia on the oral-to-written history of cookbooks, Carol Helstosky on the Tradition of Invention, an interview with Sandra Gilbert, Paul Levitt's look at Lucy Mancini as a metaphor for the modern world, William Egelman's survey of women's work patterns, and Edvige Giunta on the importance of a selfconscious understanding of memory. There are explorations of Jewish-Italian intermarriages and interpretations of entrepreneurship in Milwaukee. Readers will find challenges to common assumptions and stereotypes, departures from normal samplings, and springboards to further research.American Woman, Italian Style: Italian Americana's Best Writings on Women offers unique insights into issues of gender and ethnicity and is a voice for the less heard and less seen side of the Italian-American experience from immigrant times to the present. Instead of seeking consensus or ideological orthodoxy, this collectionbrings together writers with a wide range of backgrounds, outlooks, ideas, and experiences. It is an impressive postmodern collection for interdisciplinary studies: a book and a look about being and becoming an American.
White Women and the History of New York's Colored Orphan Asylum
William Seraile uncovers the history of the colored orphan asylum, founded in New York City in 1836 as the nation's first orphanage for African American children. It is a remarkable institution that is still in the forefront aiding children. Although no longer an orphanage, in its current incarnation as Harlem-Dowling West Side Center for Children and Family Services it maintains the principles of the women who organized it nearly 200 years ago.The agency weathered three wars, two major financial panics, a devastating fire during the 1863 Draft Riots, several epidemics, waves of racial prejudice, and severe financial difficulties to care for orphaned, neglected, and delinquent children. Eventually financial support would come from some of New York's finest families, including the Jays, Murrays, Roosevelts, Macys, and Astors.While the white female managers and their male advisers were dedicated to uplifting these black children, the evangelical, mainly Quaker founding managers also exhibited the extreme paternalistic views endemic at the time, accepting the advice or support of the African American community only grudgingly. It was frank criticism in 1913 from W. E. B. Du Bois that highlighted the conflict between the orphanage and the community it served, and it wasn't until 1939 that it hired the first black trustee.More than 15,000 children were raised in the orphanage, and throughout its history letters and visits have revealed that hundreds if not thousands of old boys and girlslooked back with admiration and respect at the home that nurtured them throughout their formative years.Weaving together African American history with a unique history of New York City, this is not only a painstaking study of a previously unsung institution of black history but a unique window onto complex racial dynamics during a period when many failed to recognize equality among all citizens as a worthy purpose.
The Animal That Therefore I Am is the long-awaited translation of the complete text of Jacques Derrida's ten-hour address to the 1997 Crisy conference entitled The Autobiographical Animal,the third of four such colloquia on his work. The book was assembled posthumously on the basis of two published sections, one written and recorded session, and one informal recorded session.The book is at once an affectionate look back over the multiple roles played by animals in Derrida's work and a profound philosophical investigation and critique of the relegation of animal life that takes place as a result of the distinction-dating from Descartes-between man as thinking animal and every other living species. That starts with the very fact of the line of separation drawn between the human and the millions of other species that are reduced to a single the animal.Derrida finds that distinction, or versions of it, surfacing in thinkers as far apart as Descartes, Kant, Heidegger, Lacan, and Levinas, and he dedicates extended analyses tothe question in the work of each of them.The book's autobiographical theme intersects with its philosophical analysis through the figures of looking and nakedness, staged in terms of Derrida's experience when his cat follows him into the bathroom in the morning. In a classic deconstructive reversal, Derrida asks what this animal sees and thinks when it sees this naked man. Yet the experiences of nakedness and shame also lead all the way back into the mythologies of man's dominion over the beastsand trace a history of how man has systematically displaced onto the animal his own failings or btises. The Animal That Therefore I Am is at times a militant plea and indictment regarding, especially, the modern industrialized treatment of animals. However, Derrida cannot subscribe to a simplistic version of animal rights that fails to follow through, in all its implications, the questions and definitions of lifeto which he returned in much of his later work.
Labor, Capital, and the State in the Anthracite Regions of Pennsylvania, 1840-1868
Winner of the Avery O. Craven Prize of the Organization of American HistoriansAnother Civil War explores a tumultuous era of social change in the anthracite regions of Pennsylvania. Because the Union Army depended on anthracite to fuel steam-powered factories, locomotives, and battle ships, coal miners in Schuylkill, Luzerne, and Carbon Counties played a vital role in the Northern war effort. However, that role was complicated by a history of ethnic, political, and class conflicts: after years of struggle in an unsafe and unstable industry, miners expected to use their wartime economic power to win victories for themselves and their families. Yet they were denounced as traitors and draft resisters, and their strikes were broken by Federal troops. Focusing on the social and economic impact of the Civil War on a group of workers central to that war, this dramatic narrative raises important questions about industrialization and work-place conflicts in the mid-1860s, about the rise of a powerful, centralized government, and about the ties between government and industry that shaped class relations. It traces the deep, local roots of wartime strikes in the coal regions and demonstrates important links between national politics, military power, and labor organization in the years before, during, and immediately after the Civil War.
Primo Levi's Science and Humanism after the Fall
More than twenty years ago, the Italian chemist, writer and Holocaust survivor Primo Levi fell to his death from the stairwell of his apartment building in Turin. Within hours, a debate exploded as to whether his death was an accident or a suicide and, if the latter, how this might force us to reinterpret his legacy as a writer and survivor.Many weighed in with thoughtful and sometimes provocative commentary, but the debate over his death has sometimes overshadowed the larger significance of his place as a thinker after Auschwitz.This volume contains essays that deal directly with Levi and his work; others tangentially use Levi's writings or ideas to explore larger issues in Holocaust studies, philosophy, theology, and the problem of representation. They are included here in the spirit that Levi described himself: proud of being impureand a centaur,cognizant that asymmetry is the fundamental structure of organic life. I became a Jew in Auschwitz,Levi once wrote, comparing the concentration camp to a universityof life. Yet he could also paradoxically admit, in an interview late in life, There is Auschwitz, and so there cannot be God.Rather than seek to untangle these contradictions, Levi embraced them. This volume seeks to embrace them as well.
Attending to the End of Culture
Posing a powerful challenge to dominant trends in cultural analysis, this book covers the whole history of the concept of culture, providing the broadest study of this notion to date. Johnson and Michaelsen examine the principal methodological strategies or metaphors of anthropology in the past two decades (embodied in works by Edward Said, James Clifford, George Marcus, V. Y. Mudimbe, and others) and argues that they do not manage to escape anthropology's grounding in representational practices. To the extent that it remains a practice of representation, anthropology, however complex, critical, or self-reflexive, cannot avoid objectifying its others.Extending beyond a critique of anthropology, the book reads the twinned notions of the human and culture across the long history of the human sciences broadly conceived, including anthropology, cultural studies, history, literature, and philosophy. Although there is no chance, they argue, for a newanthropology that would not repeat the old anthropology's problem of disciplining the other, they also recognize that there may be no way out of anthropology. We are always writing, thinking, and living in anthropology's wake, within its specific compass or horizon. Moreover, they demonstrate, we have been doing so for a very long time, since at least the beginning of the institution of philosophy in Plato and Aristotle.
2012 and Other Ends of the World
Apocalypse-cinema is not only the end of time that has so often been staged as spectacle in films like 2012, The Day After Tomorrow, and The Terminator. By looking at blockbusters that play with general annihilation while also paying close attention to films like Melancholia, Cloverfield, Blade Runner, and Twelve Monkeys, this book suggests that in the apocalyptic genre, film gnaws at its own limit.Apocalypse-cinema is, at the same time and with the same double blow, the end of the world and the end of the film. It is the consummation and the (self-)consumption of cinema, in the form of an acinema that Lyotard evoked as the nihilistic horizon of filmic economy. The innumerable countdowns, dazzling radiations, freeze-overs, and seismic cracks and crevices are but other names and pretexts for staging film itself, with its economy of time and its rewinds, its overexposed images and fades to white, its freeze-frames and digital touch-ups.The apocalyptic genre is not just one genre among others: It plays with the very conditions of possibility of cinema. And it bears witness to the fact that, every time, in each and every film, what Jean-Luc Nancy called the cine-world is exposed on the verge of disappearing.In a Postface specially written for the English edition, Szendy extends his argument into a debate with speculative materialism. Apocalypse-cinema, he argues, announces itself as cinders that question the “ultratestimonial” structure of the filmic gaze. The cine-eye, he argues, eludes the correlationism and anthropomorphic structure that speculative materialists have placed under critique, allowing only the ashes it bears to be heard.