Project MUSE®: CR: The New Centennial Review - Latest Articles
https://muse.jhu.edu/journal/139
Project MUSE®: Latest articles in CR: The New Centennial Review.daily12026-05-15T00:00:00-05:00text/htmlen-USVol. 1 (2001) through current issueLatest Articles: CR: The New Centennial ReviewTWOProject MUSE®CR: The New Centennial Review1539-66301532-687xLatest articles in CR: The New Centennial Review. Feed provided by Project MUSE®Editors' Note
https://muse.jhu.edu/article/979396
<p></p>
CR: The New Centennial Review is devoted to comparative studies of the Americas. The journal's primary emphasis is on the opening up of the possibilities for a future Americas which does not amount to a mere reiteration of its past. We seek interventions, provocations, and, indeed, insurgencies that release futures for the Americas. In general, CR welcomes work that is inflected, informed, and driven by theoretical and philosophical concerns at the limits of the potentialities for the Americas.Such work may be explicitly concerned with the Americas, or it may be broader, global and/or genealogical scholarship with implications for the Americas. CR recognizes that the language of the Americas is translation, and
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallEditors' Note2026-01-09text/htmlen-USEditors' Note2026-01-092026TWOProject MUSE®26662026-05-15T00:00:00-05:002026-01-09Truth and Meaning: Hannah Arendt's Nonphilosophy of Nonbiological Life
https://muse.jhu.edu/article/979397
<p></p>
For Hannah Arendt, the future of humanity depends on making life philosophy a thing of the past. At the outset of her 1946 essay "What Is Existential Philosophy," she insists that the "meaninglessness" and "redundancy" of the topic she names in her title are also true of "life philosophy" (1994, 163). Philosophy has always been about life or existence insofar as it has inquired about "the Being (Sein) of man," in contrast to the biographies of individual women and men (1994, 163). Yet Arendt's disparagement of philosophies of life and existence does not prevent her from embracing the teaching of Karl Jaspers, whose premises she will defend to the end of her days. In her view, Jaspers was concerned with how people
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallTruth and Meaning: Hannah Arendt's Nonphilosophy of Nonbiological Life2026-01-09text/htmlen-USTruth and Meaning: Hannah Arendt's Nonphilosophy of Nonbiological Life2026-01-092026TWOProject MUSE®874562026-05-15T00:00:00-05:002026-01-09Let's Talk About Theater and Truth: Chile 2025
https://muse.jhu.edu/article/979398
<p></p>
Truth and theater share a double binding. In Spanish, we say "no le hagas caso, es puro teatro": something like "don't take him/her seriously, this is just theater"—"teatro" here being equivalent to theatrical as "2: having qualities suggestive of a stage play or of an actor's performance: deliberately or exaggeratedly dramatic or emotional" (https://www.merriam-webster.com/dictionary/theatrical). Theater can be mere deceit, but it can also be a place to speak the truth.In the context of the Latin American civil–military dictatorships from the 1950s, parrhesia (Foucault 1983) emerged as a fundamental aspect of the theatrical event not only because speaking the truth put theater artists in danger but also because
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallLet's Talk About Theater and Truth: Chile 20252026-01-09text/htmlen-USLet's Talk About Theater and Truth: Chile 20252026-01-092026TWOProject MUSE®672182026-05-15T00:00:00-05:002026-01-09Working Toward Truth: At the Limits of the University in the Age of Disinformation
https://muse.jhu.edu/article/979399
<p></p>
what is needed is to hold one's self like a sliver to the heart of the world.If truth is a battlefield in every age, our current era has pushed this battlefield to strange and troubling extremes, in which claims of truth are confronted by baroque spectacles of power propped up by "alternative facts" and "Social Truth." The relationship between political power and lies is of course not new, but the combination of digital media and unchecked capitalism, among other things, has resulted in its almost exponential intensification. The stakes of this relationship could not be higher when one thinks of the disastrous effects of climate denialism, resistance to vaccination, claims of election fraud, and the apparent
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallWorking Toward Truth: At the Limits of the University in the Age of Disinformation2026-01-09text/htmlen-USWorking Toward Truth: At the Limits of the University in the Age of Disinformation2026-01-092026TWOProject MUSE®761282026-05-15T00:00:00-05:002026-01-09Près: Genocide, Testimony, and Truth
https://muse.jhu.edu/article/979400
<p></p>
"they've seen the worst of the real thing [le pire du réel]""ce qui est derrière ces portes appartient aux morts""il lui manque quelquechose pour raconter le génocide"The thirtieth anniversary of the genocide against the Tutsi was commemorated in April 2024, in Kigali. The pertinent facts are well known and probably need little iteration. Early on the evening of April 6, 1994, the President of Rwanda was assassinated; his plane was shot down by assailants still unknown as it approached Kigali from Tanzania. The central government was immediately seized by a junta of Hutu extremists in the Rwandan army joined by Interahamwe paramilitaries. Together, during the subsequent weeks and months, they coerced the nation's
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallPrès: Genocide, Testimony, and Truth2026-01-09text/htmlen-USPrès: Genocide, Testimony, and Truth2026-01-092026TWOProject MUSE®750852026-05-15T00:00:00-05:002026-01-09Glyphs and the Afterlives of Theory
https://muse.jhu.edu/article/979401
<p></p>
In the book Criticism and Truth, Roland Barthes asks, "How, without bad faith, could criticism be interrogative, optative or dubitative since it is writing and to write is precisely to encounter the categorical risk, the unavoidable alternative of true/false?" (1987, 93). A translator's note to the English edition I read points out that the word "categorical" renders "apophantique," not the negative theology of "apophatic" but rather the Aristotelian apophantic, the categorization of a judgment as true or false. Barthes wrote Criticism and Truth in 1965–1966 in response to an attack on the New Criticism, which Raymond Picard derided as "intellectual trickery" and a "repertory of fallacies" (quoted in Barthes 1987
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallGlyphs and the Afterlives of Theory2026-01-09text/htmlen-USGlyphs and the Afterlives of Theory2026-01-092026TWOProject MUSE®766692026-05-15T00:00:00-05:002026-01-09Truth as a Missed Encounter with the Secret: Henry Corbin's Interpretation of Iranian Philosophy
https://muse.jhu.edu/article/979402
<p></p>
This article investigates the concept of truth within the framework of Iranian philosophy, defining truth as a secret for which the secretive structure mirrors its secretive content. In this sense, truth is not a static entity but something perpetually unfolding, continually revealed while always remaining concealed. This understanding of truth aligns with the Iranian philosophical tradition's emphasis on unveiling [Kashf] and hermeneutic [ta'wil, تأویل] processes through which hidden meanings emerge without ever being fully exhausted. I argue that this process of never being fully exhausted can be understood as a "missed encounter," a term that does not necessarily carry a negative connotation but instead
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallTruth as a Missed Encounter with the Secret: Henry Corbin's Interpretation of Iranian Philosophy2026-01-09text/htmlen-USTruth as a Missed Encounter with the Secret: Henry Corbin's Interpretation of Iranian Philosophy2026-01-092026TWOProject MUSE®938672026-05-15T00:00:00-05:002026-01-09Truth and Memory: Being a Pueblo Originario in Mexico City
https://muse.jhu.edu/article/979403
<p></p>
A history [of truth] … [would not be a history] that would be concerned with what might be true in the fields of learning, but an analysis of the "games of truth," the games of truth and error through which being is historically constituted as experience; that is, as something that can and must be thought.1An article in a national broadsheet newspaper in Mexico turned my thoughts to the games of truth (jeux de verité) or regimes of truth that become controversial when efforts are made to support, or on the contrary to disqualify, the status of the pueblo originario in Mexico City.2Antonio Lazcano, a well-known Mexican biologist and scientist specializing in evolutionary biology and in the origin of life who also
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallTruth and Memory: Being a Pueblo Originario in Mexico City2026-01-09text/htmlen-USTruth and Memory: Being a Pueblo Originario in Mexico City2026-01-092026TWOProject MUSE®726962026-05-15T00:00:00-05:002026-01-09What Comes
https://muse.jhu.edu/article/979404
<p></p>
We know less than ever what death is.In his last interview, Apprendre à vivre enfin, Derrida confesses that he has "never learned-to-live" (Derrida 2005, 24/24).2 "In fact not at all!" (Derrida 2005, 24/24). In the "Exordium" at the beginning of Specters of Marx a voice remarks that living, by definition, is not something one learns (Derrida 1993, 14/xviii).3 Moreover, dying is also not something one learns (Derrida 1993, 15/14). Alluding to Montaigne's famous essay, Derrida notes in his interview that "learning to live, that would mean learning how to die, learning to take into account, so as to accept, absolute mortality—without salvation" (Derrida 2005, 24/24). However, he admits, he hasn't learned anything or
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallWhat Comes2026-01-09text/htmlen-USWhat Comes2026-01-092026TWOProject MUSE®741762026-05-15T00:00:00-05:002026-01-09The Right to Have Rights or the Vanishing of the Human: On Werner Hamacher's Reading of "Arendt's Theorem"
https://muse.jhu.edu/article/979405
<p></p>
"Every foundation of a possibility arises only when foundations and possibilities are no longer seen as secure"In the concluding chapter of Part Two of The Origins of Totalitarianism (1976), "The Decline of the Nation-State and the End of the Rights of Man," Hannah Arendt presents a careful analysis of the crisis of the nation-state and the risks it entails for the very existence of human rights as a political institution. With the appearance of stateless people, she argues, the political system faces this delicate situation in which individuals, having lost their nationality, that is, their citizenship, are for that very reason deprived of their human rights—they become absolutely rightless, which means that they
... <a href="https://muse.jhu.edu/article/979405">Read More</a>
Project MUSE®https://muse.jhu.edu/2026-05-15T00:00:00-05:00https://muse.jhu.edu/journal/139/image/coversmallThe Right to Have Rights or the Vanishing of the Human: On Werner Hamacher's Reading of "Arendt's Theorem"2026-01-09text/htmlen-USThe Right to Have Rights or the Vanishing of the Human: On Werner Hamacher's Reading of "Arendt's Theorem"2026-01-092026TWOProject MUSE®929632026-05-15T00:00:00-05:002026-01-09