Shows how Benjamin's thoughts regarding the individual's experience of the material world make significant contact with post-Freudian psychoanalytic theory. Elizabeth Stewart is Associate Professor of English, Yeshiva University, New York, USA. She teaches courses in European modernism, post-colonial literature, literature and philosophy, and literary and cultural theory. She is the translator and editor of Lacan in the German-Speaking World (SUNY 2004).

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If catastrophes are, by definition, exceptional events of such magnitude that worlds and lives are dramatically overturned, the question of timing would pose a seemingly straightforward, if not redundant question. The Time of Catastrophe demonstrates the analytic productiveness of this question, arguing that there is much to be gained by interrogating the temporal conceits of conventional understandings of catastrophe and the catastrophic. Bringing together a distinguished, interdisciplinary group of scholars, the book develops a critical language for examining 'catastrophic time', recognizing the central importance of, and offering a set of frameworks for, examining the alluring and elusive qualities of catastrophe. Framed around the ideas of Agamben, Kant and Benjamin, and drawing on philosophy, history, law, political science, anthropology and the arts, this volume seeks to demonstrate how the question of 'catastrophic time' is in fact a question about something much more than the frequency of disasters in our so-called 'Age of Catastrophe'.

This book reconstructs the lines of nihilism that Walter Benjamin took from Friedrich Nietzsche that define both his theory of art and the avant-garde, and his approach to political action. It retraces the eccentric route of Benjamin's philosophical discourse in the representation of the modern as a place of “permanent catastrophe”, where he attempts to overcome the Nietzschean nihilism through messianic hope. Using conventions from literary criticism this book explores the many sources of Benjamin's thought, demonstrating that behind the materialism which Benjamin incorporates into his Theses on the Concept of History is hidden Nietzsche's nihilism. Mauro Ponzi analyses how Benjamin’s Arcades Project uses figures such as Baudelaire, Marx, Aragon, Proust and Blanqui as allegories to explain many aspects of modernity. The author argues that Benjamin uses Baudelaire as a paradigm to emphasize the dark side of the modern era, offering us a key to the interpretation of communicative and cultural trends of today.

Gerhard Richter examines, in the work of Walter Benjamin, one of the central problems of modernity: the question of how to receive an intellectual inheritance. Covering aspects of Benjamin's complex relationship to the legacies of such writers as Kant, Nietzsche, Kafka, Heidegger, and Derrida, each chapter attends to a key concern in Benjamin's writing, while reflecting on the challenges that this issue presents for the question of inheritability and transmissibility. Both reading Benjamin and watching himself reading Benjamin, Richter participates in the act of inheriting while also inquiring into the conditions of possibility for inheriting Benjamin's corpus today.

When Trump became president, much of the country was repelled by what they saw as the vulgar spectacle of his ascent, a perversion of the highest office in the land. In his bold, innovative book, Political Perversion, rhetorician Joshua Gunn argues that this “mean-spirited turn” in American politics (of which Trump is the paragon) is best understood as a structural perversion in our common culture, on a continuum with infantile and “gotcha” forms of entertainment meant to engender provocation and sadistic enjoyment. Drawing on insights from critical theory, media ecology, and psychoanalysis, Gunn argues that perverse rhetorics dominate not only the political sphere but also our daily interactions with others, in person and online. From sexting to campaign rhetoric, Gunn advances a new way to interpret our contemporary political context that explains why so many of us have difficulty deciphering the appeal of aberrant public figures. In this book, Trump is only the tip of a sinister, rapidly growing iceberg, one to which we ourselves unwittingly contribute on a daily basis.

Under Representation shows how the founding texts of aesthetic philosophy ground the racial order of the modern world in our concepts of universality, freedom, and humanity. In taking on the relation of aesthetics to race, Lloyd challenges the absence of sustained thought about race in postcolonial studies, as well as the lack of sustained attention to aesthetics in critical race theory. Late Enlightenment discourse on aesthetic experience proposes a decisive account of the conditions of possibility for universal human subjecthood. The aesthetic forges a powerful “racial regime of representation” whose genealogy runs from enlightenment thinkers like Kant and Schiller to late modernist critics like Adorno and Benjamin. For aesthetic philosophy, representation is not just about depiction of diverse humans or inclusion in political or cultural institutions. It is an activity that undergirds the various spheres of human practice and theory, from the most fundamental acts of perception and reflection to the relation of the subject to the political, the economic, and the social. Representation regulates the distribution of racial identifications along a developmental trajectory: The racialized remain “under representation,” on the threshold of humanity and not yet capable of freedom and civility as aesthetic thought defines those attributes. To ignore the aesthetic is thus to overlook its continuing force in the formation of the racial and political structures down to the present. Across five chapters, Under Representation investigates the aesthetic foundations of modern political subjectivity; race and the sublime; the logic of assimilation and the stereotype; the subaltern critique of representation; and the place of magic and the primitive in modernist concepts of art, aura and representation. Both a genealogy and an account of our present, Under Representation ultimately helps show how a political reading of aesthetics can help us build a racial politics adequate for the problems we face today, one that stakes claims more radical than multicultural demands for representation.

After Algeria’s president Abdelaziz Bouteflika announced his intention to run for a fifth term in early 2019, a popular peaceful uprising erupted calling for change. Bouteflika, who had been in office since 1999, was eventually forced to resign, but the Hirak (“movement”) continued to protest the country’s inequalities and entrenched ruling elite. The Suspended Disaster examines the dynamics of the Algerian political system, offering new insights into the last years of Bouteflika’s rule and the factors that shaped the emergence of an unexpected social movement. Thomas Serres argues that the Algerian ruling coalition developed a mode of government based on the management of a seemingly never-ending crisis, marked by an obsession with security and the ever-present possibility of unrest, violence, and economic collapse. Identifying this form of rule as “governance by catastrophization,” he shows how attempts to preserve the status quo through emergency policies and constant reforms can also lay the groundwork for a revolutionary situation. Serres contrasts the government’s portrayal of perpetually imminent disaster with the uncertainty, precarity, and indignity experienced by much of the population, which fueled the rejection of ruling elites, a profound mistrust toward institutions, and new spaces for grassroots opposition. Based on extensive fieldwork and theoretically novel, The Suspended Disaster sheds new light on the political, economic, and social processes underlying an uprising that changed the face of Algerian politics.

Samuel Richardson and the theory of tragedy is a bold new interpretation of one of the greatest European novels, Samuel Richardson's Clarissa. It argues that this text needs to be rethought as a dangerous exploration of the ethics of tragedy, on the scale of the great arguments of post-Romantic tragic theory, from Hölderlin to Nietzsche, to Benjamin, Lacan and beyond. Taking the reader through the novel from beginning to end, it also acts as a guidebook for newcomers to Richardson's notoriously massive text, and situates it alongside Richardson's other works and the epistolary novel form in general. Filled with innovative close readings that will provoke scholars, students and general readers of the novel alike, it will also serve as a jumping off point for anyone interested in the way the theory of tragedy continues to be the privileged meeting point between literature and philosophy.

T.S. Eliot was arguably the most important poet of the twentieth century. Nonetheless, there remains much scope for reconsidering the content, form and expressive nature of Eliot’s religious poetry, and this edited collection pays particular attention to the multivalent spiritual dimensions of his popular poems, such as ‘The Lovesong of J. Alfred Prufrock’, ‘The Waste Land’, ‘Journey of the Magi’, ‘The Hollow Men’, and ‘Choruses’ from The Rock. Eliot’s sustained popularity is an intriguing cultural phenomenon, given that the religious voice of Eliot’s poetry is frequently antagonistic towards the ‘unchurched’ or secular reader: ‘You! Hypocrite lecteur!’ This said, Eliot’s spiritual development was not a logical matter and his devotional poetry is rarely didactic. The volume presents a rich and powerful range of essays by leading and emerging T.S. Eliot and literary modernist scholars, considering the doctrinal, religious, humanist, mythic and secular aspects of Eliot’s poetry: Anglo-Catholic belief (Barry Spurr), the integration of doctrine and poetry (Tony Sharpe), the modernist mythopoeia of Four Quartets (Michael Bell), the ‘felt significance’ of religious poetry (Andy Mousley), ennui as a modern evil (Scott Freer), Eliot’s pre-conversion encounter with ‘modernist theology’ (Joanna Rzepa), Eliot’s ‘religious agrarianism’ (Jeremy Diaper), the maternal allegory of Ash Wednesday (Matthew Geary), and an autobiographical reading of religious conversion inspired by Eliot in a secular age (Lynda Kong). This book is a timely addition to the ‘return of religion’ in modernist studies in the light of renewed interest in T.S. Eliot scholarship.