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.

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.

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.

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.

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.

Kate Schick locates the philosophy of Gillian Rose within wider discussions of contemporary political issues, such as trauma and memory, exclusion and difference, tragedy and messianic utopia. Schick argues that Rose brings a powerful and timely voice to

The Broken Middle offers a startlingly original rethinking of the modern philosophical tradition and fundamentally rejects the anti-philosophy and anti-theory of post-modernity. Extending across the disciplines from philosophy to theology, Judaica, law, social and political theory, literary criticism, feminism and architecture, this book stakes itself on a renewed potential for sustained critique. Against the grain of much contemporary thought, this work of criticism offers the reader a way beyond the spurious alternatives of "totalization" or acknowledgement of the "other". The Broken Middle expounds the phenomenology of the diremption of law and ethics. By reconstructing the suppressed political history of modernity, it shows that contemporary thought belongs to a tradition which has become ancient. Following this drama in the configuration of anxiety of beginning, equivocation of the ethical, and agon of authorship, the logos opens out of the pathos of the concept.

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.

It suggests that the work of the contemporary French novelist Michel Houellebecq begins grapple with the cultural significance of this turn."--BOOK JACKET.