This book offers the first sustained argument against the philosophy of Walter Benjamin and his readings of Charles Baudelaire. More broadly, it is also a critique of politicized aesthetics and cultural Marxism, of which Benjamin is a pioneering and emblematic figure. Cristaudo and Beibei argue that Baudelaire was not mistaken in refusing to subject aesthetics to morality and politics. Baudelaire’s refusal was based on the recognition that existential matters, such as sickness, evil, death, sexual longing, melancholy, and beauty itself—all themes at the center of his poetry—are by nature intrinsically supra-political. By contrast, Benjamin’s faith in political redemption, while breaking with the enlightenment’s faith in progress, nevertheless conforms to another core element of faith of the enlightenment, via faith in the ability of morals and politics to liberate humanity. The authors make the case that Benjamin’s understanding of politics is severely deficient because it is not sufficiently versed in an understanding of economics or the nature of class interests, and that Marx’s own theory of economics is fundamentally deficient and creates an insurmountable problem for those deferring to a future industrial society free from capitalism.

Baudelaire’s Bitter Metaphysics: Anti-Nihilist Readings by Fondane, Benjamin, and Sartre reconstructs a philosophical trialogue that might have been expected to take place between Benjamin Fondane, Walter Benjamin, and Jean-Paul Sartre over their philosophical readings of Charles Baudelaire, an exchange preempted by the untimely deaths of two of the interlocutors during the Nazi holocaust. Why did three of Europe’s sharpest minds respond to the terror of 1933-45 by writing about a long-dead poet? Aaron Brice Cummings argues that Fondane, Benjamin, and Sartre turned to the poet of nihilism’s abyss because they recognized a fact of cultural history that remains relevant today: until sometime in the 2080s, the literary world will have to confront (even if to deny) the two-century window forecast by Nietzsche as the age of cultural and existential nihilism. Accordingly, the author examines the bitter metaphysics latent in Baudelaire’s motifs of the abyss, clocks, brutes, streets, and bored dandies. In so doing, this book confronts the nothingness which modern life encounters in the heart of art, ethics, ideality, time, memory, history, urban life, and religion.

Ever since Plato made the case for the primacy of ideas over names, philosophy has tended to elevate the primacy of its ideas over the more common understanding and insights that are circulated in the names drawn upon by the community. Commencing with a critique of Plato’s original philosophical decision, Cristaudo takes up the argument put forward by Thomas Reid that modern philosophy has generally continued along the ‘way of ideas’ to its own detriment. His argument identifies the major paradigmatic developments in modern philosophy commencing from the new metaphysics pioneered by Descartes up until the analytic tradition and the anti-domination philosophies which now dominate social and political thought. Along the way he argues that the paradigmatic shifts and break-downs that have occurred in modern philosophy are due to being beholden to an inadequate sovereign idea, or small cluster of ideas, which contribute to the occlusion of important philosophical questions. In addition to chapters on Descartes, and the analytic tradition and anti-domination philosophies, his critical history of modern philosophy explores the core ideas of Locke, Berkeley, Malebranche, Locke, Hume, Reid, Kant, Fichte, Hegel, Schelling, Marx, Kierkegaard, Schopenhauer, Nietzsche, Husserl and Heidegger. The common thread uniting these disparate philosophies is what Cristaudo calls ‘ideaism’ (sic.). Rather than expanding our reasoning capacity, ‘ideaism’ contributes to philosophers imposing dictatorial principles or models that ultimately occlude and distort our understanding of our participative role within reality. Drawing upon thinkers such as Pascal, Vico, Hamann, Herder, Franz Rosenzweig, Martin Buber and Eugen Rosensock-Huessy Cristaudo advances his argument by drawing upon the importance of encounter, dialogue, and a more philosophical anthropological and open approach to philosophy.

Sometimes called the “literature of ideas,” science fiction is a natural medium for normative political philosophy. Science fiction’s focus on technology, space and time travel, non-human lifeforms, and parallel universes cannot help but invoke the perennial questions of political life, including the nature of a just social order and who should rule; freedom, free will, and autonomy; and the advantages and disadvantages of progress. Rather than offering a reading of a work inspired by a particular thinker or tradition, each chapter presents a careful reading of a classic or contemporary work in the genre (a novel, short story, film, or television series) to illustrate and explore the themes and concepts of political philosophy.

This book offers a new approach to the genre of the campus novel. Through a critical analysis of eleven novels, Aristi Trendel argues that the specificity and complexity of the pedagogic rapport between professor and student calls for a new genre: the Master-Disciple novel. After the 1980s, the professor-student relationship was highly scrutinized and politicized, making the Master-Disciple novel essential to critical theorists and educators. Furthermore, the Master-Disciple novel broadens the scope of the campus novel as the master-pupil rapport can develop beyond the halls of academia. Though some of the novels analyzed in this book have been thoroughly discussed before, Trendel reads them through the lens of the pedagogic rapport and in constant dialogue with a broad range of themes, such as gender, sexuality, and power. The book will be important for academics, students, and all who are interested in the bond between teacher and student.

This book links the questions people ask about why things exist, why the world is the way it is, and whether and how it is possible to change their society or world with the societal myths they develop and teach to answer those questions and organize and bring order to their communal lives. It also is about the need for change in western societies’ current organizing concept, classical (Lockean) liberalism. Despite the attempts of numerous insightful political thinkers, the myth of classical liberalism has developed so many cracks that it cannot be put back together again. If not entirely failed, it is at this point unsalvageable in its present form. Never the thought of just one person, the liberal model of individual religious, political, and economic freedom developed over hundreds of years starting with Martin Luther’s dictum that every man should be his own priest. Although, classical liberalism means different things to different people, at its most basic level, this model sees human beings as individuals who exist prior to government and have rights over government and the social good. That is, the individual right always trumps the moral and social good and individuals have few obligations to one another unless they actively choose to undertake them. Possibility’s Parents argues that Lockean liberalism has reached the end of its logic in ways that make it unable to handle the western world’s most pressing problems and that novelists whose writing includes the form and texture of myth have important insights to offer on the way forward.

This volume offers both theoretical approaches and case studies on the relationship between religion and the secular world. Bringing together contributions from seasoned authors, religious leaders, and brilliant new scholars, it frames the long-standing debate on how to structure a comparative representation of any religion on the one side, and the secular world on the other. Often, the very act of comparing religions exposes them to an assessment of their role in history and politics, and risks leading to some sort of grading and ranking, which is highly unproductive. By candidly discussing the relation between religion and the secular and providing concrete examples from four case studies (Christianity, Islam, Judaism, Baha’I’), this book provides an important reference on how this can be achieved in a neutral way, while keeping in mind the normative finality of seeking conciliation to existing fractures, both within and among religions.

Lights, Camera, Execution!: Cinematic Portrayals of Capital Punishment fills a prominent void in the existing film studies and death penalty literature. Each chapter focuses on a particular cinematic portrayal of the death penalty in the United States. Some of the analyzed films are well-known Hollywood blockbusters, such as Dead Man Walking (1995); others are more obscure, such as the made-for-television movie Murder in Coweta County (1983). By contrasting different portrayals where appropriate and identifying themes common to many of the studied films – such as the concept of dignity and the role of race (and racial discrimination) – the volume strengthens the reader’s ability to engage in comparative analysis of topics, stories, and cinematic techniques.Written by three professors with extensive experience teaching, and writing about the death penalty, film studies, and criminal justice, Lights, Camera, Execution! is deliberately designed for both classroom use and general readership.

This book offers an in-depth, cross-cultural and transdisciplinary discussion of the translatability of social emotions. The contributors are leading philosophers, semioticians, anthropologists, communication and translation theorists from Europe, America and Australia. Part I explores the translatability of emotions as a culturally embedded social behaviour that requires a contextualized interpretation of their origins and development in different social and cultural settings. These studies make useful preparations for the studies introduced in Part II that continue investigating the cultural and sociological influence of the development of social emotions with a special focus on the dialogical relation to the body and to others. Part III presses on delving into specific types of emotions which underscore social interactions at both the community and individual levels, such as dignity, (im-)politeness, self-regard and self-esteem. Finally, Part IV offers a further development on the preceding parts as it discusses problems of translation, expressibility and mass-medial communication of emotions. This book will engage translation scholars as well as those with a broader interest in the study and interpretation of emotions from different fields, perspectives and disciplines.

As the publishing sensation of the last half-century, Harry Potter dominates early education in politics. Children, tweens, teens, and adults love it; and most students come to college knowing at least some of it. This dark fantasy analyzes politics in strikingly practical and institutional ways. Like ancient Sophists, modern Machiavellians, and postmodern Nietzscheans, the Potter books treat politics as dark arts and our defenses against them. The Potter saga overflows with drama, humor, and insight into ours as dark times of terrible troubles. These reach from racism, sexism, and specism to fascism, terrorism, autocracy, and worse. Harry and his friends respond with detailed, entertaining takes on many ideologies, movements, and styles of current politics.Defenses Against the Dark Arts argues that Potter performances of magic show us how and why to leap into political action. This includes the high politics of governments and elections, and especially the everyday politics of families, schools, businesses, media, and popular cultures. It explores Potter versions of idealism, realism, feminism, and environmentalism. It clarifies Potter accounts of bureaucracy, nationalism, and patronage. And it analyzes Potter resistance through existentialism and anarchism. The emphasis is on learning to face and defend against dark arts in dark times.