In this incisive new work, Eli Friedlander demonstrates that Walter Benjamin's entire corpus, from early to late, comprises a rigorous and sustained philosophical questioning of how human beings belong to nature. Across seemingly heterogeneous writings, Friedlander argues, Benjamin consistently explores what the natural in the human comes to, that is, how nature is transformed, actualized, redeemed, and overcome in human existence. The book progresses gradually from Benjamin's philosophically fundamental writings on language and nature to his Goethean empiricism, from the presentation of ideas to the primal history of the Paris arcades. Friedlander's careful analysis brings out how the idea of natural history inflects Benjamin's conception of the work of art and its critique, his diagnosis of the mythical violence of the legal order, his account of the body and of action, of material culture and technology, as well as his unique vision of historical materialism. Featuring revelatory new readings of Benjamin's major works that differ, sometimes dramatically, from prevailing interpretations, this book reveals the internal coherence and philosophical force of Benjamin's thought.

On The Concept of History is a politics & social sciences essay written by German philosopher and social science critic Walter Benjamin. On The Concept of History is one of Walter Benjamin's best known, and most controversial works. The politics & social sciences essay is composed of twenty numbered paragraphs in which Benjamin uses poetic and scientific analogies to present a critique of historicism. Walter Benjamin wrote the brief essay shortly before attempting to escape from Vichy France, where French collaborationist government officials were handing over Jewish refugees like Walter Benjamin to the Nazi Gestapo. Walter Benjamin completed On The Concept of History before fleeing to Spain where he unfortunately committed suicide. Benjamin's work is often required textbook reading in various subjects such as humanities, philosophy, and politics & social sciences.

This book is the first to consider the presence of history and the question of historical practice in Walter Benjamin's work. Benjamin, the critic and philosopher of history, was also the practitioner, the authors contend, and it is in the practice of historical writing that the materialist aspect of his thought is most evident. Some of the essays analyze Benjamin's writings in cultural history and the philosophy of history. Others connect his historical and theoretical practices to issues in contemporary feminism and post-colonial studies, and to cultural contexts including the United States, Japan, and Hong Kong. In different ways, the authors all find in Benjamin's specific notion of historical materialism a dialectic between textual and cultural analysis which can reinvigorate the relation between literary and historical studies.

Arguing that the importance of painting and other visual art for Benjamin's epistemology has yet to be appreciated, Weigel undertakes the first systematic analysis of their significance to his thought. She does so by exploring Benjamin's dialectics of secularization, an approach that allows Benjamin to explore the simultaneous distance from and orientation towards revelation and to deal with the difference and tensions between religious and profane ideas. In the process, Weigel identifies the double reference of 'life' to both nature and to a 'supernatural' sphere as a guiding concept of Benjamin's writings. Sensitive to the notorious difficulty of translating his language, she underscores just how much is lost in translation, particularly with regard to religious connotations. The book thus positions Benjamin with respect to the other European thinkers at the heart of current discussions of sovereignty and martyrdom, of holy and creaturely life. It corrects misreadings, including Agamben's staging of an affinity between Benjamin and Schmitt, and argues for the closeness of Benjamin's work to that of Aby Warburg, with whom Benjamin unsuccessfully attempted an intellectual exchange.

Human subjects are both formed by historical inheritances and capable of active criticism. Insisting on this fact, Kant and Benjamin each develop powerful, systematic, but sharply opposed accounts of human powers and interests in freedom. A persistent constitutive tension between Kantian and Benjaminan ideals is woven through human life. By examining the two philosophers through this volume, Richard Eldridge attempts to make better sense of the commitment forming, commitment revising, anxious, reflective and acculturated human subjects we are.

Walter Benjamin is often viewed as a cultural critic who produced a vast array of brilliant and idiosyncratic pieces of writing with little more to unify them than the feeling that they all bear the stamp of his "unclassifiable" genius. Eli Friedlander argues that Walter Benjamin's corpus of writings must be recognized as a unique configuration of philosophy with an overarching coherence and a deep-seated commitment to engage the philosophical tradition. Friedlander finds in Benjamin's early works initial formulations of the different dimensions of his philosophical thinking. He leads through them to Benjamin's views on the dialectical image, the nature of language, the relation of beauty and truth, embodiment, dream and historical awakening, myth and history, as well as the afterlife and realization of meaning. Those notions are articulated both in themselves and in relation to central figures of the philosophical tradition. They are further viewed as leading to and coming together in The Arcades Project. Friedlander takes that incomplete work to be the central theater where these earlier philosophical preoccupations were to be played out. Benjamin envisaged in it the possibility of the highest order of thought taking the form of writing whose contents are the concrete time-bound particularities of human experience. Addressing the question of the possibility of such a presentation of philosophical truth provides the guiding thread for constellating the disparate moments of Benjamin's writings.

This collection of nine essays focuses on those writings of Walter Benjamin (1892-1940) on literature and language that have a direct relevance to contemporary literary theory, notably his analyses of myth, violence, history, criticism, literature, and mass media. In an introductory essay, David S. Ferris discusses the problem of history, aura, and resistance in Benjamin’s later work and in its reception. Samuel Weber, in a reading of Benjamin’s most influential essay, "The Work of Art in the Age of Mechanical Reproduction,” analyzes the status of the image and technology in Benjamin’s own terms and in the shadow of Heidegger. Rodolphe Gasché devotes himself to an analysis of Benjamin’s dissertation on the German Romantics, providing a valuable guide to a major text that has yet to appear in English translation.

Since its publication in 1936, Walter Benjamin’s "Artwork” essay has become a canonical text about the status and place of the fine arts in modern mass culture. Benjamin was especially concerned with the ability of new technologies--notably film, sound recording, and photography--to reproduce works of art in great number. Benjamin could not have foreseen the explosion of imagery and media that has occurred during the past fifty years. Does Benjamin’s famous essay still speak to this new situation? That is the question posed by the editors of this book to a wide range of leading scholars and thinkers across a spectrum of disciplines in the humanities. The essays gathered here do not hazard a univocal reply to that question; rather they offer a rich, wide-ranging critique of Benjamin’s position that refracts and reflects contemporary thinking about the ethical, political, and aesthetic implications of life in the digital age.

In this study, Beatrice Hanssen unlocks the philosophical and ethical dimensions of the Trauerspiel study, showing how its thematics persisted well into the later writings of the thirties. For by introducing the materialistic category of natural history in The Origin of German Tragic Drama, Benjamin not only criticized idealistic conceptions of history writing but also expressed an ethico-theological call for another kind of history, one no longer anthropocentric in nature. This profound critique of historical thinking, Hanssen shows, went hand in hand with a radical de-limitation of the human subject, informed by his interest in questions about ethics, the law, and justice. Through an analysis of the seemingly innocuous figures of stones, animals, and angels that are scattered throughout his writings, Hanssen reconstructs the often neglected ethical dimension of his historical thought. In the course of doing so, she not only places Benjamin's work in the context of contemporaries such as Adorno, Cohen, Lukacs, Kafka, Kraus, and Heidegger but also demonstrates the persistence of Benjaminian themes in contemporary philosophy and critical theory.

Marking the centenary of Walter Benjamin's immensely influential essay, "Toward the Critique of Violence," this critical edition presents readers with an altogether new, fully annotated translation of a work that is widely recognized as a classic of modern political theory. The volume includes twenty-one notes and fragments by Benjamin along with passages from all of the contemporaneous texts to which his essay refers. Readers thus encounter for the first time in English provocative arguments about law and violence advanced by Hermann Cohen, Kurt Hiller, Erich Unger, and Emil Lederer. A new translation of selections from Georges Sorel's Reflections on Violence further illuminates Benjamin's critical program. The volume also includes, for the first time in any language, a bibliography Benjamin drafted for the expansion of the essay and the development of a corresponding philosophy of law. An extensive introduction and afterword provide additional context. With its challenging argument concerning violence, law, and justice—which addresses such topical matters as police violence, the death penalty, and the ambiguous force of religion—Benjamin's work is as important today as it was upon its publication in Weimar Germany a century ago.