This book is about the ambition, in a set of paradigmatic writers of the twentieth century, to simultaneously enlist and break the spell of the real—their fascination with the spectacle of violence and suffering—and the difficulties involved in capturing this kind of excess by aesthetic means. The works at the center of this study—by Franz Kafka, Georges Bataille, Claude Simon, Peter Weiss, and Heiner Müller—zero in on scenes of agony, destruction, and death with an astonishing degree of precision and detail. The strange and troubling nature of the appeal engendered by these sights is the subject of The Pathos of the Real. Robert Buch shows that the spectacles of suffering conjured up in these texts are deeply ambivalent, available neither to cathartic relief nor to the sentiment of compassion. What prevails instead is a peculiar coincidence of opposites: exaltation and resignation; disfiguration and transfiguration; agitation and paralysis. Featuring the experiences of violent excess in strongly visual and often in expressly pictorial terms, the works expose the nexus between violence and the image in twentieth-century aesthetics. Buch explores this tension between visual and verbal representation by drawing on the rhetorical notion of pathos as both insurmountable suffering and codified affect and the psychoanalytic notion of the real, that is, the disruption of the symbolic order. In dialogue with a diverse group of thinkers, from Erich Auerbach and Aby Warburg to Alain Badiou and Jacques Lacan, The Pathos of the Real advances an innovative new framework for rethinking the aesthetics of violence in the twentieth century.

This book is about the ambition, in a set of paradigmatic writers of the twentieth century, to simultaneously enlist and break the spell of the real-their fascination with the spectacle of violence and suffering-and the difficulties involved in capturing this kind of excess by aesthetic means.The works at the center of this study-by Franz Kafka, Georges Bataille, Claude Simon, Peter Weiss, and Heiner Müller-zero in on scenes of agony, destruction, and death with an astonishing degree of precision and detail. The strange and troubling nature of the appeal engendered by these sights is the subject of The Pathos of the Real. Robert Buch shows that the spectacles of suffering conjured up in these texts are deeply ambivalent, available neither to cathartic relief nor to the sentiment of compassion. What prevails instead is a peculiar coincidence of opposites: exaltation and resignation; disfiguration and transfiguration; agitation and paralysis.Featuring the experiences of violent excess in strongly visual and often in expressly pictorial terms, the works expose the nexus between violence and the image in twentieth-century aesthetics. Buch explores this tension between visual and verbal representation by drawing on the rhetorical notion of pathos as both insurmountable suffering and codified affect and the psychoanalytic notion of the real, that is, the disruption of the symbolic order.In dialogue with a diverse group of thinkers, from Erich Auerbach and Aby Warburg to Alain Badiou and Jacques Lacan, The Pathos of the Real advances an innovative new framework for rethinking the aesthetics of violence in the twentieth century.

Papers from a conference held June 21-24, 2007 at the John F. Kennedy-Institute for North American Studies, Freie Universit'at Berlin.

Scholarship often presumes that texts written about the Shoah, either by those directly involved in it or those writing its history, must always bear witness to the affective aftermath of the event, the lingering emotional effects of suffering. Drawing on the History of Emotions and on trauma theory, this monograph offers a critical study of the ambivalent attributions and expressions of emotion and “emotionlessness” in the literature and historiography of the Shoah. It addresses three phenomena: the metaphorical discourses by which emotionality and the purported lack thereof are attributed to victims and to perpetrators; the rhetoric of affective self-control and of affective distancing in fiction, testimony and historiography; and the poetics of empathy and the status of emotionality in discourses on the Shoah. Through a close analysis of a broad corpus centred around the work of W. G. Sebald, Dieter Schlesak, Ruth Klüger and Raul Hilberg, the book critically contextualises emotionality and its attributions in the post-war era, when a scepticism of pathos coincided with demands for factual rigidity. Ultimately, it invites the reader to reflect on their own affective stances towards history and its commemoration in the twenty-first century.

Discusses the ability of psychotechnology to control the fragility and pathos of the ego, which can create and validate humanity while also rationalizing cruelties and inhumanity. The negative, animalistic characteristics of man must be subordinated to the positive values of love and empathy without sacrificing creativity or selective capacities. It is proposed that a program of direct biochemical intervention be implemented to control negativistic tendencies. Ultimately, world leaders who have the nuclear power to determine the fate of humanity should be given the earliest perfected form of appropriate drugs. This requirement would control the barbaric use of power and insure that survival of the human species is not sacrificed to the personal ego pathos of powerful individuals.

Renowned scholar George Steiner explores the power and presence of the unseen in art. “It takes someone of [his] stature to tackle this theme head-on” (The New York Times). There is a philosophical school of thought that believes the presence of God in art, literature, and music—in creativity in general—is a vacant metaphor, an eroded figure of speech, a ghost in humanity’s common parlance. George Steiner posits the opposite—that any coherent understanding of language and art, any capacity to communicate meaning and feeling, is premised on God. In doing so, he argues against the kind of criticism that obscures, instead of elucidates, meaning. From the power of language to vital philosophical tenets, Real Presences examines the role of meaning and of the spiritual in art throughout history and across cultures.

This biography looks behind the mask of the seventeenth-century rebel who became a controversial folk hero for his role in the infamous Gunpowder Plot. Today, Guy Fawkes is an instantly recognizable symbol of violent rebellion across the globe. Some proudly dress in his image while others burn his effigy. But few people know the story of the man behind the legend. In The Real Guy Fawkes, biographer Nick Holland explores his eventful life and the complicated, dangerous era in which he lived. Born in York in 1570, Fawkes was raised Protestant, yet went on to plan mass murder for the Catholic cause. Prepared to risk everything and endanger countless lives, was he a freedom fighter, a treasonous fanatic, or merely a fool? Holland offers a fresh take on Fawkes’s early life, showing how he was radicalized into a Catholic mercenary and a key member of the 1605 Gunpowder Plot. Featuring beautiful illustrations, this accessible and engaging biography combines contemporary accounts with modern analysis to reveal new motivations behind his actions.

Marcelo Sandoval, a 17-year-old boy on the high-functioning end of the autistic spectrum, faces new challenges, including romance and injustice, when he goes to work for his father in the mailroom of a corporate law firm.

A landmark book, “brilliant, thoughtful” (The Atlantic) and “raw and gorgeous” (LA Times), that fast-forwards the discussion of the central artistic issues of our time, from the bestselling author of The Thing About Life Is That One Day You'll Be Dead. Who owns ideas? How clear is the distinction between fiction and nonfiction? Has the velocity of digital culture rendered traditional modes obsolete? Exploring these and related questions, Shields orchestrates a chorus of voices, past and present, to reframe debates about the veracity of memoir and the relevance of the novel. He argues that our culture is obsessed with “reality,” precisely because we experience hardly any, and urgently calls for new forms that embody and convey the fractured nature of contemporary experience.