In Kafka's work, Benjamin detects a gesture of shame, which he characterizes as historico-philosophic (geschichtsphilosophisch). He considers Kafka's gesture of shame to be philosophic in its opposition to myth, which is closure concerning history. In its elaboration of Kafka's gesture, moreover, Benjamin's analysis itself becomes a gesture of shame and thus somehow “literary.” This does not detract from the notion that the gesture—in Kafka's work and in Benjamin's criticism—remains philosophic. Kafka's literary work is philosophic in shaming mythic interpretations of it; (...) Benjamin's philosophic criticism continues this gesture by advancing shame about mythic tendencies either in the work or in its reception. Without pathos, Kafka presents astonished shame at mythic human order and is attentive to exceptions to, deviations from, such order. Benjamin's criticism continues the latter attentiveness, but the attentiveness, the philosophic element in Kafka's literature, is also betrayed by Benjamin in some respects. (shrink)

Walter Benjamin’s writings are often read in terms of their emphasis on undecidability. This article focuses on Benjamin’s view of decision as a philosophic capacity to suspend recognizable myth. Myth is recognizable as closure. Myth becomes recognizable as myth when exceptions and extremes arise in relation to it. Without necessarily following the specific exception or extreme (which may itself be mythic), philosophy is a politics that is attuned to the capacity of an exception or extreme to perform the limit of (...) a specific mythic form. In elaborating philosophically impelled decision as a capacity to take exception to myth, the article compares Benjamin’s works with writings by Agamben, Schmitt, Hiller, Sorel, Derrida and others. At various points in the article, and especially towards the end, the discussion of the notion of philosophic decision includes consideration of ways in which aspects of Benjamin’s enmity to myth might themselves become mythic, unphilosophic. (shrink)

In 1916, Walter Benjamin reportedly said to Gerhard Scholem that any "philosophy of my own … will somehow be a philosophy of Judaism."1 Scholem never accuses Benjamin of abandoning this desideratum. Benjamin's writings on Franz Kafka take on permutations, however, that very much bother Scholem.2 Benjamin's writings on Kafka undergo significant changes, but Scholem's disagreement constantly accompanies them.The German word "Missetäter," like its English counterpart "miscreant," historically refers to someone who has deviated from the true religious way.3 If there is (...) a miscreant justice of literature for Benjamin's writings on Kafka, it is an attentiveness to—a studying of—what is otherwise denigrated... (shrink)

Philosophy and Kafka is a collection of original essays interrogating the relationship of literature and philosophy. The essays either discuss specific philosophical commentaries on Kafka’s work, consider the possible relevance of certain philosophical outlooks for examining Kafka’s writings, or examine Kafka’s writings in terms of a specific philosophical theme, such as communication and subjectivity, language and meaning, knowledge and truth, the human/animal divide, justice, and freedom.

Tracing Walter Benjamin's convergences with, and divergences from, influential German theorist Carl Schmitt, this edited collection places his thinking in the context of broader 20th century political philosophy of his time, and examines the question of whether Benjamin presents the possibility for a distinctive political theology, mapping the coordinates of this question without collapsing the tensions internal to Benjamin's thought. This volume brings together a host of multifaceted contributions that explore why Benjamin has been a fertile source for thinking about (...) political theology and the possibilities that this new perspective brings to light. (shrink)

A book review of Léa Veinstein, Les philosophes lisent Kafka: Benjamin, Arendt, Adorno, Anders.