We have long since lost our faith in the idea that human beings could achieve human happiness in some future ideal state-a state that Thomas More, writing five centuries ago, tied to a topos, a fixed place, a land, an island, a sovereign state under a wise and benevolent ruler. But while we have lost our faith in utopias of all hues, the human aspiration that made this vision so compelling has not died. Instead it is re-emerging today as a vision focused not on the future but on the past, not on a future-to-be-created but on an abandoned and undead past that we could call retrotopia.
The emergence of retrotopia is interwoven with the deepening gulf between power and politics that is a defining feature of our contemporary liquid-modern world-the gulf between the ability to get things done and the capability of deciding what things need to be done, a capability once vested with the territorially sovereign state. This deepening gulf has rendered nation-states unable to deliver on their promises, giving rise to a widespread disenchantment with the idea that the future will improve the human condition and a mistrust in the ability of nation-states to make this happen. True to the utopian spirit, retrotopia derives its stimulus from the urge to rectify the failings of the present human condition-though now by resurrecting the failed and forgotten potentials of the past. Imagined aspects of the past, genuine or putative, serve as the main landmarks today in drawing the road-map to a better world. Having lost all faith in the idea of building an alternative society of the future, many turn instead to the grand ideas of the past, buried but not yet dead. Such is retrotopia, the contours of which are examined by Zygmunt Bauman in this sharp dissection of our contemporary romance with the past.
We are all fascinated by the mystery of metamorphosis - of the caterpillar that transforms itself into a butterfly. Their bodies have almost nothing in common. They don't share the same world: one crawls on the ground and the other flutters its wings in the air. And yet they are one and the same life. Emanuele Coccia argues that metamorphosis - the phenomenon that allows the same life to subsist in disparate bodies - is the relationship that binds all species together and unites the living with the non-living. Bacteria, viruses, fungi, plants, animals: they are all one and the same life. Each species, including the human species, is the metamorphosis of all those that preceded it - the same life, cobbling together a new body and a new form in order to exist differently. And there is no opposition between the living and the non-living: life is always the reincarnation of the non-living, a carnival of the telluric substance of a planet - the Earth - that continually draws new faces and new ways of being out of even the smallest particle of its disparate body. By highlighting what joins humans together with other forms of life, Coccia's brilliant reflection on metamorphosis encourages us to abandon our view of the human species as static and independent and to recognize instead that we are part of a much larger and interconnected form of life.
From ancient philosophy to contemporary theories of fiction, it is a common practice to relegate illusory appearances to the realm of the non-existent, like shadows on the wall of Plato's cave. Contrary to this traditional mode of drawing a metaphysical distinction between reality and fiction, Markus Gabriel argues that the realm of the illusory, fictional, imaginary and conceptually indeterminate is as real as it gets. Being in touch with reality need not and cannot require that we overcome appearances in order to grasp a meaningless reality which exists `out there', outside and maybe even beyond our minds. Human mindedness (Geist) exists in the mode of fictions through which we achieve self-consciousness. This novel approach provides a fresh perspective on our existence as subjects who lead their lives in the light of self-conceptions. Fictions also develops a social ontology according to which the social unfolds as a constant renegotiation of dissent, of different points of view onto the same reality. Thus we cannot ever hope to ground human society in a fiction-free realm of objective transactions. However, this does not mean that truth and reality are somehow outdated concepts. On the contrary, we need to enlarge our conception of reality so that it fully encompasses ourselves as specifically minded social animals. This major new work of philosophy will be of interest to students and scholars throughout the humanities and to anyone interested in contemporary philosophy and social thought.
The death of God in the West was the prelude to a metaphysical soap opera that continues to this day. Christianity's masterstroke was to combine a fierce belief in the individual with the promise of eternal participation in the Absolute. When that dream evaporated, various attempts were made to offer the individual a minimum of being. The latest of these attempts is advertising, which seeks to arouse desire and transform the subject into a docile phantom, doomed to follow advertising's every whim. But, like all previous attempts, this superficial participation in the world fails, and unhappiness and depression continue to spread. We can all produce a cold revolution in ourselves, however, by stepping outside the flow of information and advertising. We need to take some time out, unplug the television, turn off our smartphones, stop buying stuff and adopt an aesthetic attitude to the world. We just need to stay still for a few seconds. This is one of the key themes developed by Michel Houellebecq in this collection of his texts and interviews from the last three decades. Here he explains and elaborates his point of view, discusses his novels and addresses a wide range of topics from politics, religion and literature to suicide, euthanasia and paedophilia. An indispensable book for anyone interested in the work of one of the most widely read and controversial novelists of our time.
We are living in an open sea, caught up in a continuous wave, with no fixed point and no instrument to measure distance and the direction of travel. Nothing appears to be in its place any more, and a great deal appears to have no place at all. The principles that have given substance to the democratic ethos, the system of rules that has guided the relationships of authority and the ways in which they are legitimized, the shared values and their hierarchy, our behaviour and our life styles, must be radically revised because they no longer seem suited to our experience and understanding of a world in flux, a world that has become both increasingly interconnected and prone to severe and persistent crises.
We are living in the interregnum between what is no longer and what is not yet. None of the political movements that helped undermine the old world are ready to inherit it, and there is no new ideology, no consistent vision, promising to give shape to new institutions for the new world. It is like the Babylon referred to by Borges, the country of randomness and uncertainty in which `no decision is final; all branch into others'. Out of the world that had promised us modernity, what Jean Paul Sartre had summarized with sublime formula `le choix que je suis' (`the choice that I am'), we inhabit that flattened, mobile and dematerialized space, where as never before the principle of the heterogenesis of purposes is sovereign.
This is Babel.
The election of Donald Trump as president of the United States sent shockwaves across the globe. How was such an outcome even possible? In two lectures given at American universities in the immediate aftermath of the election, the leading French philosopher Alain Badiou helps us to make sense of this extraordinary occurrence. He argues that Trump's victory was the symptom of a global crisis made up of four characteristics: the triumph of a brutal form of global capitalism, the decomposition of the established political elite, the growing frustration and disorientation that many people feel today, and the absence of a compelling alternative vision. It was in this context that Trump could emerge as a new kind of political figure that was both inside and outside the political order, a member of the Republican Party who, at the same time, represents something outside the system. The progressive political challenge now is to create something new that offers people a real choice, a radical alternative based on principles of universality and equality. This concise account of the meaning of Trump should be read by everyone who wants to understand what is happening in our world today.
The pace of modern life is undoubtedly speeding up, yet this acceleration does not seem to have made us any happier or more content. If acceleration is the problem, then the solution, argues Hartmut Rosa in this major new work, lies in "resonance." The quality of a human life cannot be measured simply in terms of resources, options, and moments of happiness; instead, we must consider our relationship to, or resonance with, the world. Applying his theory of resonance to many domains of human activity, Rosa describes the full spectrum of ways in which we establish our relationship to the world, from the act of breathing to the adoption of culturally distinct worldviews. He then turns to the realms of concrete experience and action - family and politics, work and sports, religion and art - in which we as late modern subjects seek out resonance. This task is proving ever more difficult as modernity's logic of escalation is both cause and consequence of a distorted relationship to the world, at individual and collective levels. As Rosa shows, all the great crises of modern society - the environmental crisis, the crisis of democracy, the psychological crisis - can also be understood and analyzed in terms of resonance and our broken relationship to the world around us. Building on his now classic work on acceleration, Rosa's new book is a major new contribution to the theory of modernity, showing how our problematic relation to the world is at the crux of some of the most pressing issues we face today. This bold renewal of critical theory for our times will be of great interest to students and scholars across the social sciences and humanities.
In our busy and hurried lives, we are losing the ability to be inactive. Human existence becomes fully absorbed by activity - even leisure, treated as a respite from work, becomes part of the same logic. Intense life today means first of all more performance or more consumption. We have forgotten that it is precisely inactivity, which does not produce anything, that represents an intense and radiant form of life. For Byung-Chul Han, inactivity constitutes the human. Without moments of pause or hesitation, acting deteriorates into blind action and reaction. When life follows the rule of stimulus-response and need-satisfaction, it atrophies into pure survival: naked biological life. If we lose the ability to be inactive, we begin to resemble machines that simply function. True life begins when concern for survival, for the exigencies of mere life, ends. The ultimate purpose of all human endeavour is inactivity. In a beautifully crafted ode to the art of being still, Han shows that the current crisis in our society calls for a very different way of life: one based on the vita contemplative. He pleads for bringing our ceaseless activities to a stop and making room for the magic that happens in between. Life receives its radiance only from inactivity.
In this compelling dialogue, two of the world's most influential thinkers reflect on the value of equality and debate what citizens and governments should do to narrow the gaps that separate us. Ranging across economics, philosophy, history, and current affairs, Thomas Piketty and Michael Sandel consider how far we have come in achieving greater equality. At the same time, they confront head-on the extreme divides that remain in wealth, income, power, and status nationally and globally.
What can be done at a time of deep political instability and environmental crisis? Piketty and Sandel agree on much: more inclusive investment in health and education, higher progressive taxation, curbing the political power of the rich and the overreach of markets. But how far and how fast can we push? Should we prioritize material or social change? What are the prospects for any change at all with nationalist forces resurgent? How should the left relate to values like patriotism and local solidarity where they collide with the challenges of mass migration and global climate change?
To see Piketty and Sandel grapple with these and other problems is to glimpse new possibilities for change and justice but also the stubborn truth that progress towards greater equality never comes quickly or without deep social conflict and political struggle.
China's military has entered a new era. It has acquired modern weapons to rival the world's finest, undergone a massive restructuring under Xi Jinping, and been on the frontlines of territorial disputes with Japan, India, Vietnam, and the Philippines. It is readying forces to be able to seize Taiwan sometime in the next decade. It aims to be a "world-class" military on par with the United States. China's Quest for Military Supremacy provides a broad and accessible exploration of Chinese military power, including relations between the Chinese Communist Party and its army, the strategic worldview of Chinese leaders, military strategy and resourcing, conventional and nuclear modernization, military diplomacy and coercion, preparations for war, and the People's Liberation Army's emerging global role. It also identifies the challenges facing China's military and shows how its focus on supremacy in the region means that it is not yet prepared to fight with the same lethality beyond Asia. Different futures are possible, and the book concludes with a preview of what it might take for a truly "world-class" Chinese military to take the global stage.
Since the brutal massacre perpetrated by Hamas on 7 October and the subsequent bombing and invasion of Gaza, the Israeli-Palestinian conflict has been thrust back to the centre of the world's attention. How can this deep-rooted conflict, stretching back for more than 75 years, be brought to an end? What kind of political structure might one day enable Israelis and Palestinians to overcome the seemingly interminable cycle of violence and live in peace with one another?
For many years, politicians and citizens of different persuasions have called for a two-state solution - two independent states, Israel and Palestine, co-existing side by side. This was Shlomo Sand's view too: a distinguished Israeli historian and political activist on the left, he had long supported the idea of a two-state solution. But as more and more settlements were built in the occupied West Bank and millions of Palestinians were forced to live in a situation of de facto apartheid, deprived of their basic civil rights and political freedoms, he came to the conclusion that the two-state solution had become an empty formula that no one seriously intended to implement.
It was in this context that Sand sought to find an alternative way out of the Israeli-Palestinian imbroglio. His journey into the dark corners of Zionism's ideological past threw up some surprises. He discovered that some Zionists and other Jewish intellectuals had rejected the idea of an exclusive Jewish state and had supported moves to create a bi-national federation. They believed that only egalitarian integration within the framework of a common state would ensure that Israel could be a safe haven for all of its inhabitants. While the chances of realizing this egalitarian vision may seem remote in the current hostile context, it may well be that a bi-national state in which Israelis and Palestinians are treated as equals is the only realistic solution in the end.
Also available as an audiobook
'Even the biographical individual is a social category', wrote Adorno. `It can only be defined in a living context together with others.' In this major new biography, Stefan Müller-Doohm turns this maxim back on Adorno himself and provides a rich and comprehensive account of the life and work of one of the most brilliant minds of the twentieth century. This authoritative biography ranges across the whole of Adorno's life and career, from his childhood and student years to his years in emigration in the United States and his return to postwar Germany. At the same time, Muller-Doohm examines the full range of Adorno's writings on philosophy, sociology, literary theory, music theory and cultural criticism. Drawing on an array of sources from Adorno's personal correspondence with Horkheimer, Benjamin, Berg, Marcuse, Kracauer and Mann to interviews, notes and both published and unpublished writings, Muller-Doohm situates Adorno's contributions in the context of his times and provides a rich and balanced appraisal of his significance in the 20th Century as a whole. Müller-Doohm's clear prose succeeds in making accessible some of the most complex areas of Adorno's thought. This outstanding biography will be the standard work on Adorno for years to come.
Annemarie Schwarzenbach was one of the twentieth century's most remarkable women, possibly the greatest sexual and political radical of the 1930s. But until now she's been largely ignored.
Born to a wealthy family in Switzerland, as a teenager she rebelled against her domineering pro-Nazi mother. She immersed herself in the antifascist, queer and artistic circles of the German diaspora of the 1930s. Her edgy glamour and androgynous beauty turned heads in the lesbian nightclubs of Weimar Berlin, on the ski slopes of St. Moritz, and in New York's luxury hotels and jazz bars.
Constantly on the move, Annemarie chronicled the low and dishonest decade leading to war through her unique journalism, writing and photography. Her work was as adventurous and uncompromising as her personal life, and reveals a deep courage, intelligence, and ambition tragically curtailed by her untimely death.
Humanity is at a crossroads. We face mounting inequality, escalating political violence, warring fundamentalisms and an environmental crisis of planetary proportions. How can we fashion a world that has room for everyone, for generations to come? What are the possibilities, in such a world, of collective human life? These are urgent questions, and no discipline is better placed to address them than anthropology. It does so by bringing to bear the wisdom and experience of people everywhere, whatever their backgrounds and walks of life.
In this passionately argued book, Tim Ingold relates how a field of study once committed to ideals of progress collapsed amidst the ruins of war and colonialism, only to be reborn as a discipline of hope, destined to take centre stage in debating the most pressing intellectual, ethical and political issues of our time. He shows why anthropology matters to us all.
Introducing Polity's Why It Matters series: In these short and lively books, world-leading thinkers make the case for the importance of their subjects and aim to inspire a new generation of students.
What would happen if we could stroll through the revolutionary history of the 20th century and, without any fear of the possible responses, ask the main protagonists - from Lenin to Che Guevara, from Alexandra Kollontai to Ulrike Meinhof - seemingly naïve questions about love? Although all important political and social changes of the 20th century included heated debates on the role of love, it seems that in the 21st century of new technologies of the self (Grindr, Tinder, online dating, etc.) we are faced with a hyperinflation of sex, not love. By going back to the sexual revolution of the October Revolution and its subsequent repression, to Che?s dilemma between love and revolutionary commitment and to the period of ?68 (from communes to terrorism) and its commodification in late capitalism, the Croatian philosopher Srecko Horvat gives a possible answer to the question of why it is that the most radical revolutionaries like Lenin or Che were scared of the radicality of love. What is so radical about a seemingly conservative notion of love and why is it anything but conservative? This short book is a modest contribution to the current upheavals around the world - from Tahrir to Taksim, from Occupy Wall Street to Hong Kong, from Athens to Sarajevo - in which the question of love is curiously, surprisingly, absent.
In the last fifty years our butterfly populations have declined by more than eighty per cent and butterflies are now facing the very real prospect of extinction. It is hard to remember the time when fields and meadows were full of these beautiful, delicate creatures - today we rarely catch a glimpse of the Wild Cherry Sphinx moths, Duke of Burgundy or the even once common Small Tortoiseshell butterflies. The High Brown Fritillary butterfly and the Stout Dart Moth have virtually disappeared.
The eminent entomologist and award-winning author Josef H. Reichholf began studying butterflies in the late 1950s. He brings a lifetime of scientific experience and expertise to bear on one of the great environmental catastrophes of our time. He takes us on a journey into the wonderful world of butterflies - from the small nymphs that emerge from lakes in air bubbles to the trusting purple emperors drunk on toad poison - and immerses us in a world that we are in danger of losing forever. Step by step he explains the science behind this impending ecological disaster, and shows how it is linked to pesticides, over-fertilization and the intensive farming practices of the agribusiness.
His book is a passionate plea for biodiversity and the protection of butterflies.
Russian novels, poetry and ballet put the country squarely in the European family of cultures and yet there is something different about this country, especially in terms of its political culture. What makes Russia different?
Maxim Trudolyubov uses private property as a lens to highlight the most important features that distinguish Russia as a political culture. In many Western societies, private property has acted as the private individual's bulwark against the state; in Russia, by contrast, it has mostly been used by the authorities as a governance tool. Nineteenth-century Russian liberals did not consider property rights to be one of the civil causes worthy of defending. Property was associated with serfdom, and even after the emancipation of the serfs the institution of property was still seen as an attribute of retrograde aristocracy and oppressive government. It was something to be destroyed - and indeed it was, in 1917.
Ironically, it was the Soviet Union that, with the arrival of mass housing in the 1960s, gave the concept of private ownership a good name. After forced collectivization and mass urbanization, people were yearning for a space of their own. The collapse of the Soviet ideology allowed property to be called property, but not all properties were equal. You could own a flat but not an oil company, which could be property on paper but not in reality. This is why most Russian entrepreneurs register their businesses in offshore jurisdictions and park their money abroad.
This fresh and highly original perspective on Russian history will be of great interest to anyone who wants to understand Russia today.
Beauty today is a paradox. The cult of beauty is ubiquitous but it has lost its transcendence and become little more than an aspect of consumerism, the aesthetic dimension of capitalism. The sublime and unsettling aspects of beauty have given way to corporeal pleasures and 'likes', resulting in a kind of 'pornography' of beauty. In this book, cultural theorist Byung-Chul Han reinvigorates aesthetic theory for our digital age. He interrogates our preoccupation with all things slick and smooth, from Jeff Koon's sculptures and the iPhone to Brazilian waxing. Reaching far deeper than our superficial reactions to viral videos and memes, Han reclaims beauty, showing how it manifests itself as truth, temptation and even disaster. This wide-ranging and profound exploration of beauty, encompassing ethical and political considerations as well as aesthetic, will appeal to all those interested in cultural and aesthetic theory, philosophy and digital media.
Quintessentially fascinating, love intrigues and perplexes us, and drives much of what we do in life. As wary as we may be of its illusions and disappointments, many of us fall blindly into its traps and become ensnared time and again. Deliriously mad excitement turns to disenchantment, if not deadening repetition, and we wonder how we shall ever break out of this vicious cycle.
Can psychoanalysis - with ample assistance from philosophers, poets, novelists, and songwriters - give us a new perspective on the wellsprings and course of love? Can it help us fathom how and why we are often looking for love in all the wrong places, and are fundamentally confused about "what love really is"?
In this lively and wide-ranging exploration of love throughout the ages, Fink argues that it can. Taking within his compass a vast array of traditions - from Antiquity to the courtly love poets, Christian love, and Romanticism - and providing an in-depth examination of Freud and Lacan on love and libido, Fink unpacks Lacan's paradoxical claim that "love is giving what you don't have." He shows how the emptiness or lack we feel within ourselves gets covered over or entwined in love, and how it is possible and indeed vital to give something to another that we feel we ourselves don't have.
This first-ever commentary on Lacan's Seminar VIII, Transference, provides readers with a clear and systematic introduction to Lacan's views on love. It will be of great value to students and scholars of psychology and of the humanities generally, and to analysts of all persuasions.
We barely talk about them and seldom know their names. Philosophy has always overlooked them; even biology considers them as mere decoration on the tree of life. And yet plants give life to the Earth: they produce the atmosphere that surrounds us, they are the origin of the oxygen that animates us. Plants embody the most direct, elementary connection that life can establish with the world. In this highly original book, Emanuele Coccia argues that, as the very creator of atmosphere, plants occupy the fundamental position from which we should analyze all elements of life. From this standpoint, we can no longer perceive the world as a simple collection of objects or as a universal space containing all things, but as the site of a veritable metaphysical mixture. Since our atmosphere is rendered possible through plants alone, life only perpetuates itself through the very circle of consumption undertaken by plants. In other words, life exists only insofar as it consumes other life, removing any moral or ethical considerations from the equation. In contrast to trends of thought that discuss nature and the cosmos in general terms, Coccia's account brings the infinitely small together with the infinitely big, offering a radical redefinition of the place of humanity within the realm of life.
The present ecological mutation has organized the whole political landscape for the last thirty years. This could explain the deadly cocktail of exploding inequalities, massive deregulation, and conversion of the dream of globalization into a nightmare for most people.
What holds these three phenomena together is the conviction, shared by some powerful people, that the ecological threat is real and that the only way for them to survive is to abandon any pretense at sharing a common future with the rest of the world. Hence their flight offshore and their massive investment in climate change denial.
The Left has been slow to turn its attention to this new situation. It is still organized along an axis that goes from investment in local values to the hope of globalization and just at the time when, everywhere, people dissatisfied with the ideal of modernity are turning back to the protection of national or even ethnic borders.
This is why it is urgent to shift sideways and to define politics as what leads toward the Earth and not toward the global or the national. Belonging to a territory is the phenomenon most in need of rethinking and careful redescription; learning new ways to inhabit the Earth is our biggest challenge. Bringing us down to earth is the task of politics today.
Power is a pervasive phenomenon yet there is little consensus on what it is and how it should be understood. In this book the cultural theorist Byung-Chul Han develops a fresh and original perspective on the nature of power, shedding new light on this key feature of social and political life.
Power is commonly defined as a causal relation: an individual's power is the cause that produces a change of behaviour in someone else against the latter's will. Han rejects this view, arguing that power is better understood as a mediation between ego and alter which creates a complex array of reciprocal interdependencies. Power can also be exercised not only against the other but also within and through the other, and this involves a much higher degree of mediation. This perspective enables us to see that power and freedom are not opposed to one another but are manifestations of the same power, differing only in the degree of mediation.
This highly original account of power will be of great interest to students and scholars of philosophy and of social, political and cultural theory, as well as to anyone seeking to understand the many ways in which power shapes our lives today.
Since 2012, hundreds of men and women have left Western countries to join jihadist groups fighting in Syria. Many are still there, many have been killed, but some have chosen to return to their countries of origin. French Journalist David Thomson met some of those who came back. Bilel, Yassin, Zoubeir, Lena, each has a different profile and story. Some have returned disgusted by the violence of the Syrian battlefields, or the terrorist attacks that have struck across Europe; they try to become forgotten, living under extreme surveillance. Others return seriously wounded or psychologically destroyed. Others still are in jail, a breeding ground for broader radicalization. And some have come back to continue to carry out jihad in Europe. In utmost secrecy, David Thomson gathered their testimonies and recounts them in this remarkable and revealing book.
With ISIS losing ground on all fronts, the steady flow of jihadists returning to Europe represents one of the greatest challenges facing countries across the continent. This nuanced analysis of the social, religious, political, familial and psychological factors that push people to violent extremism is more necessary now than ever. It will be essential reading for all those seeking to understand how we might address this threat.
The original edition of this accessible and interdisciplinary textbook was the first to consider the ethical issues of digital media from a global, cross-cultural perspective.
This third edition has been thoroughly updated to incorporate the latest research and developments, including the rise of Big Data, AI, and the Internet of Things. The book's case studies and pedagogical material have also been extensively revised and updated to include such watershed events as the Snowden revelations, #Gamergate, the Cambridge Analytica scandal, privacy policy developments, and the emerging Chinese Social Credit System.
New sections include "Death Online," "Slow/Fair Technology", and material on sexbots. The "ethical toolkit" that introduces prevailing ethical theories and their applications to the central issues of privacy, copyright, pornography and violence, and the ethics of cross-cultural communication online, has likewise been revised and expanded. Each topic and theory are interwoven throughout the volume with detailed sets of questions, additional resources, and suggestions for further research and writing. Together, these enable readers to foster careful reflection upon, writing about, and discussion of these issues and their possible resolutions.
Retaining its student- and classroom-friendly approach, Digital Media Ethics will continue to be the go-to textbook for anyone getting to grips with this important topic.
