Love’s Work is at once a memoir and a work of philosophy. Written by the English philosopher Gillian Rose as she was dying of cancer, it is a book about both the fallibility and the endurance of love, love that becomes real and lasting through an ongoing reckoning with its own limitations. Rose looks back on her childhood, the complications of her parents’ divorce and her dyslexia, and her deep and divided feelings about what it means to be Jewish. She tells the stories of several friends also laboring under the sentence of death. From the sometimes conflicting vantage points of her own and her friends’ tales, she seeks to work out (seeks, because the work can never be complete—to be alive means to be incomplete) a distinctive outlook on life, one that will do justice to our yearning both for autonomy and for connection to others. With droll self-knowledge (“I am highly qualified in unhappy love affairs,” Rose writes, “My earliest unhappy love affair was with Roy Rogers”) and with unsettling wisdom (“To live, to love, is to be failed”), Rose has written a beautiful, tender, tough, and intricately wrought survival kit packed with necessary but unanswerable questions.

Gillian Rose was a star academic, acclaimed as one of the most dazzling and original philosophers today (Edward Said was among those who said we MUST publish this). But Gillian also had cancer, and the news that she only had months to live made her determined to explore who she was, and what she had been seeking so long. LOVE'S WORK is as vivid and carefully structured as a novel, circling like memory from the small fierce girl torn between a demanding father and genial, feckless stepfather to the adolescent confronting her Jewish inheritance, from the passionate friend to the searcher for truth, from the sensual woman in love to the patient in the hospital bed. Passionate funny, heartbreakingly honest, LOVE'S WORK faces death in a way that is almost exhilarating: genuinely unforgettable.

In Mourning Becomes the Law, Gillian Rose takes us beyond the impasse of post-modernism or 'despairing rationalism withour reason'. Arguing that the post-modern search for a 'new ethics' and ironic philosophy are incoherent, she breathes new life into the debates concerning power and domination, transcendence and eternity. Mourning Becomes the Law is the philosophical counterpart to Gillian Rose's highly acclaimed memoir Love's Work. She extends similar clarity and insight to discussions of architecture, cinema, painting and poetry, through which relations between the formation of the individual and the theory of justice are connected. At the heart of this reconnection lies a reflection on the significance of the Holocaust and Judaism. Mourning Becomes the Law reinvents the classical analogy of the soul, the city and the sacred. It returns philosophy, Nietzsche's 'bestowing virtue', to the pulse of our intellectual and political culture.

A reinterpretation of thinkers from Benjamin and Rosenzweig to Simone Weil and Derrida Judaism and Modernity: Philosophical Essays challenges the philosophical presentation of Judaism as the sublime ‘other’ of modernity. Here, Gillian Rose develops a philosophical alternative to deconstruction and post-modernism by critically re-engaging the social and political issues at stake in every reconstruction.

Comprehensively revised and updated the Second Edition of the bestselling Visual Methodologies provides a critical introduction to the study and interpretation of visual culture. The Second Edition contains: - a completely new chapter on how to use the book - each chapter follows the same structure, making comparisons between methods easier - three extra chapters, each discussing a method not covered in the First Edition

Gillian Rose was one of the most important social philosophers of the twentieth century. This is the first book to present her social philosophy as a systematic whole. Based on new archive research and examining the full range of Rose's sources, it explains her theory of modern society, her unique version of ideology critique, and her views on law and mutual recognition. Brower Latz relates Rose's work to numerous debates in sociology and philosophy, such as the relation of theory to metatheory, emergence, and the relationship of sociology and philosophy. This book makes clear not only Rose's difficult texts but the entire structure of her thought, making her complete social theory accessible for the first time.

This original and challenging book presents a radical revision of traditional assessments of Hegel. Gillian Rose argues that the classical origins of contemporary non-Marxist and Marxist sociology rest on the 'neo-Kantian' paradigm and that Hegel's thought anticipates and criticises the limitations of this paradigm and the problems of methodologism and moralism in sociological method. Hegel's major mature works are expounded in the light of his early radical writings. From this unusual perspective Dr Rose shows that Hegel's speculative discourse is a powerful critique of bourgeois property relations and law, or art and religion as misrepresentation and of the inversions and end of culture. The book concludes with a discussion of the end of philosophy, the repetition of sociology and the culture and fate of Marxism.

The Melancholy Science is Gillian Rose’s investigation into Theodor Adorno’s work and legacy. Rose uncovers the unity discernable among the many fragments of Adorno’s oeuvre, and argues that his influence has been to turn Marxism into a search for style. The attempts of Adorno, Lukács and Benjamin to develop a Marxist theory of culture centred on the concept of reification are contrasted, and the ways in which the concept of reification has come to be misused are exposed. Adorno’s continuation for his own time of the Marxist critique of philosophy is traced through his writings on Hegel, Kierkegaard, Husserl and Heidegger. His opposition to the separation of philosophy and sociology is shown by examination of his critique of Durkheim and Weber, and of his contributions to the dispute over positivism, his critique of empirical social research and his own empirical sociology. Gillian Rose shows Adorno’s most important contribution to be his founding of a Marxist aesthetic that offers a sociology of culture, as demonstrated in his essays on Kafka, Mann, Beckett, Brecht and Schönberg. Finally, Adorno’s ‘Melancholy Science’ is revealed to offer a ‘sociology of illusion’ that rivals both structural Marxism and phenomenological sociology as well as the subsequent work of the Frankfurt School.

Gillian Rose (1947–1995) was a highly original, enigmatic and pugnacious thinker, whose work draws together Continental philosophy, sociology, modern / post-modern Jewish and Christian reflection on ethics. She was also, famously, a convert to Christianity, baptised into the Church of England on her deathbed, from Judaism. She has been a major influence on many contemporary thinkers, not least on the thought of the Archbishop Rowan Williams. Her writings are teasingly poetic, often forbiddingly difficult, and yet at the same time vividly accessible, at any rate through her widely praised memoir, Love’s Work Here, a Church of England priest writes about Rose’s thought as it relates to the future of the Church she eventually joined. A significant philosopher of this century, they believe her thinking implicitly points towards a new form of Christian self-understanding. This captivatingly well written book is the first major study of Gillian Rose’s thought from a theological point of view. It aims to make the work of this highly complex thinker accessible to a wider readership.

Geography is a subject which throughout its history has been dominated by men; men have undertaken the heroic explorations which form the mythology of its foundation, men have written most of its texts and, as many feminist geographers have remarked, men's interests have structured what counts as legitimate geographical knowledge. This book offers a sustained examination of the masculinism of contemporary geographical discourses. Drawing on the work of feminist theories about the intersection of power, knowledge and subjectivity, different aspects of the discipline's masculinism are discussed in a series of essays which bring influential approaches in recent geography together with feminist accounts of the space of the everyday, the notion of a sense of place and views of landscape. In the final chapter, the spatial imagery of a variety of feminists is examined in order to argue that the geographical imagination implicit in feminist discussions of the politics of location is one example of a geography which does not deny difference in the name of a universal masculinity.