Howard Caygill systematically explores for the first time the relationship between Levinas' thought and the political. From Levinas' early writings in the face of National Socialism to controversial political statements on Israeli and French politics, Caygill analyses themes such as the deconstruction of metaphysics, embodiment, the face and alterity. He also examines Levinas' engagement with his contemporaries Heidegger and Bataille, and the implications of his rethinking of the political for an understanding of the Holocaust.
In this major reinterpretation, Howard Caygill argues that all of Benjamin's work is characterized by its focus on a concept of experience derived from Kant but applied by Benjamin to objects as diverse as urban experience, visual art, literature and philosophy. The book analyzes the development of Benjamin's concept of experience in his early writings showing that it emerges from an engagement with visual experience, and in particular the experience of colour. By representing Benjamin as primarily a thinker of the (...) visual field, Caygill is able to bring forward previously neglected texts on inscription and the visual field and to cast many of his more familiar texts, for instance the Work of Art in an Age of Mechanical Reproduction in a new light. (shrink)
Whatever it is, bad weather or good, the loss of a friend, sickness, slander, the failure of some letter to arrive, the spraining of an ankle, a glance into a shop, a counter-argument, the opening of a book, a dream, a fraud - either immediately or very soon after it proves to be something that "must not be missing"; it has a profound significance and use precisely for us. Is there any more dangerous seduction that might tempt one to renounce (...) one's faith in the gods of Epicurus who have no care and are unknown, and to believe instead in some petty deity who is full of care and personally knows every little hair on our head and finds nothing nauseous in the most miserable small service? Nietzsche The Gay Science § 2771. (shrink)
Derrida's public struggle with the spectre of Artaud began in the 1960s ‘La parole Soufflée’ and ‘The Theatre of Cruelty and the Closure of Representation’ and continued forcener le subjectile and Artaud le Moma. The texts are read as attempts to break with the dominant critical/clinical readings of Artaud inaugurated by Jacques Rivière and as beginnings for a search to secure Artaud-immunity, protection for and against his words and works. It argues that Derrida's readings of Artaud systematically underestimate the power (...) of his deliberate perversion of Platonism and his intimations of an affirmative metaphysics issuing from the replacement of the idea of the One by that of Chaos. The underestimation of the affirmative drive underwriting Artaud's work led Derrida to uncover a suicidal motif in Artaud-immunity that would eventually compromise his own understanding of auto-immunity. (shrink)
Chapter traces the theme of hyperaesthesia and its correlates throughout Bergson’s work, arguing for a reading of his contributions to psychic research in the context of his theory of perception. It also shows that the experience of expanded perception was central to Bergson’s expansive understanding of inherent human powers and their development.
The article reflects on Heidegger’s admission in the 1966 Spiegel Interview that he was shocked by images of the Earth taken from space. It asks what these images were and shows that far from testifying to the encounter of planetary technics and the modern human they evince the meeting between an improvised automated technology of image capture and contingency.
The author reflects on the implications of the Kosovo conflict for under-standing the post-Cold War changes in NATO's strategic concept. He develops a theoretical account of the move from war to police violence and the differences between the two concepts of violence.
The essay departs from Rob Nixon’s concept of slow violence to consider the strategic repertoire of eco-resistance. The fundamental question that it addresses is how far the paradigm of resistance is appropriate for understanding and imaging the practice of radical environmentalism. Along the way it confronts the thanatopolitical assumptions of theories of resistance, asking whether the forms of reactive violence proper to resistance are appropriate for environmental action, but nevertheless attempts to detect an affirmative moment in the non-state future-oriented action. (...) The essay concludes by asking whether the theory and practice of bioregional and other expressions of grass roots environmentalism point to an enhancement of the theory of resistance or to new forms of oppositional environmental action. (shrink)