For many liberals, the question “Do others live rightly?” feels inappropriate. Liberalism seems to demand a follow-up question: “Who am I to judge?” Peaceful coexistence, in this view, is predicated on restraint from morally evaluating our peers. But Rahel Jaeggi sees the situation differently. Criticizing is not only valid but also useful, she argues. Moral judgment is no error; the error lies in how we go about judging. One way to judge is external, based on universal standards derived from ideas about God or human nature. The other is internal, relying on standards peculiar to a given society. Both approaches have serious flaws and detractors. In Critique of Forms of Life, Jaeggi offers a third way, which she calls “immanent” critique. Inspired by Hegelian social philosophy and engaged with Anglo-American theorists such as John Dewey, Michael Walzer, and Alasdair MacIntyre, immanent critique begins with the recognition that ways of life are inherently normative because they assert their own goodness and rightness. They also have a consistent purpose: to solve basic social problems and advance social goods, most of which are common across cultures. Jaeggi argues that we can judge the validity of a society’s moral claims by evaluating how well the society adapts to crisis—whether it is able to overcome contradictions that arise from within and continue to fulfill its purpose. Jaeggi enlivens her ideas through concrete, contemporary examples. Against both relativistic and absolutist accounts, she shows that rational social critique is possible.

The wide-ranging work of Rahel Jaeggi, a leading voice of the new generation of critical theorists, demonstrates how core concepts and methodological approaches in the tradition of the Frankfurt School can be updated, stripped of their dubious metaphysical baggage, and made fruitful for critical theory in the twenty-first century. In this thorough introduction to Jaeggi’s work for English-speaking audiences, scholars assess and critique her efforts to revitalize critical theory. Jaeggi’s innovative work reclaims key concepts of Hegelian-Marxist social philosophy and reads them through the lens of such thinkers as Adorno, Heidegger, and Dewey, while simultaneously putting them into dialogue with contemporary analytic philosophy. Structured for classroom use, this critical introduction to Rahel Jaeggi is an insightful and generative confrontation with the most recent transformation of Frankfurt School–inspired social and philosophical critical theory. This volume features an essay by Jaeggi on moral progress and social change, essays by leading scholars engaging with her conceptual analysis of alienation and the critique of forms of life, and a Q&A between Jaeggi and volume coeditor Amy Allen. For scholars and students wishing to engage in the debate with key contemporary thinkers over the past, present, and future(s) of critical theory, this volume will be transformative.

Many declare the debate about abortion to be hopelessly polarised, between conservatives and liberals, between forces religious and secular. In this book Mumford upends this received wisdom and challenges consensus, arguing that many dominant attitudes and argument fail to take into account the particular way human beings 'emerge' in the world.

The place of religion in society has changed profoundly in the last few centuries, particularly in the West. In what will be a defining book for our time, Taylor takes up the question of what these changes mean, and what, precisely, happens when a society becomes one in which faith is only one human possibility among others.

In this important new book, Nancy Fraser and Rahel Jaeggi take a fresh look at the big questions surrounding the peculiar social form known as “capitalism,” upending many of our commonly held assumptions about what capitalism is and how to subject it to critique. They show how, throughout its history, various regimes of capitalism have relied on a series of institutional separations between economy and polity, production and social reproduction, and human and non-human nature, periodically readjusting the boundaries between these domains in response to crises and upheavals. They consider how these “boundary struggles” offer a key to understanding capitalism’s contradictions and the multiple forms of conflict to which it gives rise. What emerges is a renewed crisis critique of capitalism which puts our present conjuncture into broader perspective, along with sharp diagnoses of the recent resurgence of right-wing populism and what would be required of a viable Left alternative. This major new book by two leading critical theorists will be of great interest to anyone concerned with the nature and future of capitalism and with the key questions of progressive politics today.

In a world of political upheaval, rising inequality, catastrophic climate change, and widespread doubt of even the most authoritative sources of information, is there a place for critique? This book calls for a systematic reappraisal of critical thinking—its assumptions, its practices, its genealogy, its predicament—following the principle that critique can only start with self-critique. In A Time for Critique, Didier Fassin, Bernard E. Harcourt, and a group of eminent political theorists, anthropologists, sociologists, philosophers, and literary and legal scholars reflect on the multiplying contexts and forms of critical discourse and on the social actors and social movements engaged in them. How can one maintain sufficient distance from the eventful present without doing it an injustice? How can one address contemporary issues without repudiating the intellectual legacies of the past? How can one avoid the disconnection between theory and action? How can critique be both public and collective? These provocative questions are addressed by revisiting the works of Foucault and Arendt, Said and Césaire, Benjamin and Du Bois, but they are also given substance through on-the-ground case studies that treat subaltern criticism in Palestine, emancipatory mobilizations in Syria, the antitorture campaigns of Sri Lankan activists, and the abolitionism of the African American critical resistance and undercommons movements in the United States. Examining lucidly the present challenges of critique, A Time for Critique shows how its theoretical reassessment and its emerging forms can illuminate the imaginative modalities to rejuvenate critical praxis.

"In Practice, Power, and Forms of Life, philosopher Terry Pinkard interprets Sartre's late work as a fundamental reworking of his earlier work, especially in terms of his understanding of the possibility of communal action as genuinely free, which the French philosopher had previously argued was impossible. Pinkard shows how Sartre figured in contemporary debates about the use of the first-person and how this informed his theory of action. Pinkard reveals how Sartre was led back to Hegel, which itself was spurred on by his newfound interest in Marxism in the 1950s. Pinkard also argues that Sartre took up Heidegger's critique of existentialism, developing a new post-Marxist theory of the way actors exhibit the class relations of their form of life in their actions, and showing how genuine freedom is present only in certain types of "we" relationships. Pinkard argues that Sartre constructed a novel position on freedom that has yet to be adequately taken up and thought through in philosophy and political theory. Through Sartre, Pinkard advances an argument that contributes to the history of philosophy as well as contemporary and future debates on action and freedom"--

Why should we avoid doing moral wrong? The inability of philosophy to answer this question in a compelling manner—along with the moral skepticism and ethical confusion that ensue—result, Stephen Darwall argues, from our failure to appreciate the essentially interpersonal character of moral obligation. After showing how attempts to vindicate morality have tended to change the subject—falling back on non-moral values or practical, first-person considerations—Darwall elaborates the interpersonal nature of moral obligations: their inherent link to our responsibilities to one another as members of the moral community. As Darwall defines it, the concept of moral obligation has an irreducibly second-person aspect; it presupposes our authority to make claims and demands on one another. And so too do many other central notions, including those of rights, the dignity of and respect for persons, and the very concept of person itself. The result is nothing less than a fundamental reorientation of moral theory that enables it at last to account for morality’s supreme authority—an account that Darwall carries from the realm of theory to the practical world of second-person attitudes, emotions, and actions.

It is well known that Hegel conceives of history as the gradual process of rational thought and of forms of political life. But he is usually thought to place himself at the end of this process. This book argues that an essential part of Hegel's historical-political thinking has escaped the notice of its interpreters.

The Frontline presents a selection of essays drawn together for the first time to form a companion volume to Serhii Plokhy’s The Gates of Europe and Chernobyl. Here he expands upon his analysis in earlier works of key events in Ukrainian history, including Ukraine’s complex relations with Russia and the West, the burden of tragedies such as the Holodomor and World War II, the impact of the Chernobyl nuclear disaster, and Ukraine’s contribution to the collapse of the Soviet Union. Juxtaposing Ukraine’s history to the contemporary politics of memory, this volume provides a multidimensional image of a country that continues to make headlines around the world. Eloquent in style and comprehensive in approach, the essays collected here reveal the roots of the ongoing political, cultural, and military conflict in Ukraine, the largest country in Europe.