As a graduate student during the late 1970s, my mentor, Martin Jay, generously introduced me to two members of the Frankfurt School: Herbert Marcuse and Leo Lowenthal. These memorable personal encounters inspired me to write a dissertation on Walter Benjamin, who was closely allied with the Frankfurt School. The completed dissertation, Walter Benjamin: An Aesthetic of Redemption, became the first book on Benjamin in English and is still in print. The Frankfurt School thinkers published a series of pioneering socio-psychological treatises on political authoritarianism: The Authoritarian Personality, Prophets of Deceit, and One-Dimensional Man. These studies continue to provide an indispensable conceptual framework for understanding the contemporary reemergence of fascist political forms.
During the early 1990s, I had the good fortune to participate in Habermas’ legendary Monday night philosophy colloquium at the University of Frankfurt.
The experience transformed my understanding of the raison d’être of Critical Theory.The Philosophical Discourse of Modernity is not a book about fascism per se. Instead, it tells the story of how, after the war, the titans of interwar German Kulturpessimismus– Nietzsche (albeit, posthumously), Carl Schmitt, and Heidegger – were canonized by the leading advocates of “French Theory” as the newmaîtres à penseror “master thinkers.”
Yet, the canonization of German philosophy came at a high cost. After all, historically speaking, the philosophies in question stood in close proximity to fascist ideology.
Hence, the question arises: to what extent did such pro-fascist “ideologemes” infiltrate and inform the basic tenets of French poststructuralism?
This critique of French philosophy and the history of German philosophy is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across national cultural boundaries as Habermas takes up the challenge posed by the radical critique of reason in contemporary French postmodernism.
The Philosophical Discourse of Modernity is a tour de force that has the immediacy and accessibility of the lecture form and the excitement of an encounter across, national cultural boundaries. Habermas takes up the challenge posed by the radical critique of reason in contemporary French poststructuralism. Tracing…
I was a pretty poor student in high school and college but did reasonably well in my history classes. Much of the credit goes to a few inspired teachers who, at least in memory, made me feel that I was a witness at every turn to some grand Gibbonesque moment of truth. Perhaps they aroused in my mind the wonderful prospect of a life spent roaming unfettered in the realm of ideas. In reality, much else comes with the territory but it is nevertheless true that we academic historians get to use up a fair number of unpoliced hours doing just that. Mine have largely been expended on problems of collective identity and the formation of national movements.
Tagore (1861-1941) is generally known as a Nobel Prize-winning poet, but he was also a frequent commentator on contemporary political affairs and the crises of his age. Nationalism, which was composed over the years 1916-17, features long ruminations on imperialism, modernity, and the question of Indian independence, among other subjects of pressing interest to Tagore and his contemporaries. Each chapter affords the reader with an opportunity to experience in full the author’s talents as he strives to put into words his vision for a future shaped neither by "the colourless vagueness of cosmopolitanism, nor the fierce self-idolatry of nation-worship." Instructors may find the work to be an especially valuable resource for stimulating class discussions.
Nationalism' by Rabindranath Tagore is a compilation of lectures written in lucid, metaphoric, poetic prose during the 'First World War' and the 'Swadeshi movement' in India. It explicates the idea of moral and spiritual growth for the welfare of people, making it even more relevant in today's environment of violence. These lectures bear testimony of its eternity and cannot be wrapped or concealed under the influence of ancient limitations of historical consideration.
Rabindranath Tagore (1861-1941) was a renowned poet, musician, polymath, Ayurveda-researcher and an artist who recast music, Bengali literature and Indian art in the late 19th and early 20th…
Our mental
and physical health is affected by our unprocessed trauma in a way that our
current medical systems aren't prepared to address.
And nearly all of us have
experienced some form of trauma, not least because many aspects of our
societal and political systems have created situations that aren't
"normal" to the human psyche. Finding who to blame for the trauma is
not the author's point. Addressing it is. The author makes this broad-based,
impassioned plea based on his years of medical practice and his personal
experience.
This book is a treatise on the value of self-reflection, therapy, and having an
open-mindedness to holistic approaches in combination with traditional
medicine. It is a wake-up call for us all to learn more. I found myself ordering a
bunch of other books!
'It all starts with waking up... to what our bodies are expressing and our minds are suppressing'
Western countries invest billions in healthcare, yet mental illness and chronic diseases are on a seemingly unstoppable rise. Nearly 70% of Americans are now on prescription drugs. So what is 'normal' when it comes to health?
Over four decades of clinical experience, renowned physician and addiction expert Dr Gabor Mate has seen how health systems neglect the role that trauma exerts on our bodies and our minds. Medicine often fails to treat the whole person, ignoring how today's culture stresses our bodies, burdens…
When I was a kid I would cut out graph paper to design my ideal house. When I was in college, I walked into a class called American Material Life and had my eureka moment: “This is how I want to learn about people in the past!” I realized. I’ve been doing that ever since, first as a museum curator and now as a history professor. Houses, furnishings, and the way people interact with the built environment can reveal the complexity, diversity, and beauty of human lives.
Geographer Tim Cresswell’s work has helped me convince architectural historians that examining how we move through spaces is vital to understanding the full range of the built environment’s cultural meanings. He states the obvious: we all live in physical bodies. And yet historians emphasize the written word and architects emphasize visualization. What about the other senses? Cresswell argues that mobility is a socially-constructed movement much like place is a socially-constructed space. We can learn so much by paying attention to the ways society controls movement: Who is allowed to occupy which spaces? When? With whom? And how has that changed over time? Cresswell’s ideas helped me analyze the lived experiences of multiple people in the same domestic spaces, and ultimately connect the manipulation of architecture and landscape to modernity’s regulation of bodies and ideas.
On the Move presents a rich history of one of the key concepts of modern life: mobility. Increasing mobility has been a constant throughout the modern era, evident in mass car ownership, plane travel, and the rise of the Internet. Typically, people have equated increasing mobility with increasing freedom. However, as Cresswell shows, while mobility has certainly increased in modern times, attempts to control and restrict mobility are just as characteristic of modernity. Through a series of fascinating historical episodes Cresswell shows how mobility and its regulation have been central to the experience of modernity.
I grew up and completed the formative years of my college education in Cape Town, South Africa, while active also in anti-apartheid struggles. My Ph.D. dissertation in the 1980s focused on the elaboration of key racial ideas in the modern history of philosophy. I have published extensively on race and racism in the U.S. and globally, in books, articles, and public media. My interests have especially focused on the transforming logics and expressions of racism over time, and its updating to discipline and constrain its conventional targets anew and new targets more or less conventionally. My interest has always been to understand racism in order to face it down.
Lisa Lowe and I were in sustained conversation as we were composing our respective books. I read earlier drafts of hers as I was writing mine. Her analysis of settler-colonialism, the African slave trade, and trade in Asian goods and peoples in the Caribbean and Americas illustrated for me ways of thinking about the global relations and interactive impacts of the movements of people, culture, and thought. Her focus on how liberal thought shaped and is shaped by these relations helped to surface the coercive and discriminatory practices that made liberal thought possible. This “history of the present” by extension was enormously generative for thinking about the history of the neoliberal present too.
In this uniquely interdisciplinary work, Lisa Lowe examines the relationships between Europe, Africa, Asia, and the Americas in the late eighteenth- and early nineteenth- centuries, exploring the links between colonialism, slavery, imperial trades and Western liberalism. Reading across archives, canons, and continents, Lowe connects the liberal narrative of freedom overcoming slavery to the expansion of Anglo-American empire, observing that abstract promises of freedom often obscure their embeddedness within colonial conditions. Race and social difference, Lowe contends, are enduring remainders of colonial processes through which "the human" is universalized and "freed" by liberal forms, while the peoples who create the conditions…
Having personally witnessed the great expansion of rights in my lifetime, I wanted to know how this belief in rights took root. Equality is not a natural idea; most societies have been shaped by hierarchies since the beginning of time. I was led to the late eighteenth century as a crucial period for the articulation of universal human rights. And that led to me the abolition of torture, the abolition of slavery, and the idea of “declaring” rights which gave them a surprising force. Once universal rights were declared, those still excluded (women, slaves) wanted to know why and much of modern times has been concerned with just that question.
The book is long but it is worth the effort because it is the most comprehensive and approachable book about the origins of our notion of individual autonomy and identity. We take this idea for granted now but Taylor shows how it came about over the centuries in the West. Taylor is a philosopher but he is also alert to the effects of political upheaval and social change. And he is a very important commentator on our current dilemmas, including about human rights, the rights of the community, and the importance of religion.
'Most of us are still groping for answers about what makes life worth living, or what confers meaning on individual lives', writes Charles Taylor in Sources of the Self. 'This is an essentially modern predicament.' Charles Taylor's latest book sets out to define the modern identity by tracing its genesis, analysing the writings of such thinkers as Augustine, Descartes, Montaigne, Luther, and many others. This then serves as a starting point for a renewed understanding of modernity. Taylor argues that modern subjectivity has its roots in ideas of human good, and is in fact the result of our long efforts…
I’m not ashamed to admit that my childhood fascination with the distant past was sparked by hours of leafing through The Kingfisher Illustrated History of the Worldand countless viewings of the “Indiana Jones” movies. Today, I am an Associate Professor in the Department of Humanities at Mercy College and an archaeologist specializing in the eastern Alpine region during Late Antiquity and the Early Middle Ages. The author of three books and numerous scholarly articles, my research interests include ceramic technology, social identity, and the appropriation of the medieval past by modern ideologies.
When I first read this book as a graduate student, Kathleen Davis’s ability to draw unexpected connections—between political power and temporality, feudalism and imperialism, medieval and postcolonial studies—melted my brain (in a good way). It’s not easy to do justice to her complex argument in a few sentences, but basically she shows how early modern jurists deliberately relegated certain ideas (servility, absolutism, religiosity) both to Europe’s medieval past and the present of the nonwestern world in order to justify imperial expansion, colonial domination, and even chattel slavery. A dense critique of both medieval historiography and postcolonial theory, Periodization and Sovereignty isn’t a breezy read but it’s well worth the effort.
Despite all recent challenges to stage-oriented histories, the idea of a division between a "medieval" and a "modern" period has survived, even flourished, in academia. Periodization and Sovereignty demonstrates that this survival is no innocent affair. By examining periodization together with the two controversial categories of feudalism and secularization, Kathleen Davis exposes the relationship between the constitution of "the Middle Ages" and the history of sovereignty, slavery, and colonialism.
This book's groundbreaking investigation of feudal historiography finds that the historical formation of "feudalism" mediated the theorization of sovereignty and a social contract, even as it provided a rationale for colonialism…
I’m a journalist in Edmonton, Canada, who covered former premier Jason Kenney’s rise through Alberta politics, in which he tapped into the populist zeitgeist of Donald Trump and Brexit, and his eventual implosion. I have a newsletter on Substack, "The Orchard," where I cover the intersection of politics, the media, and corporate power. Through my journalism, I’ve developed a keen interest in this age of mass discontent we find ourselves in, with right-wing political and economic elites promising to blow up the entire system they embody while feckless liberal politicians seek to tinker around the edges to make the established order more palatable.
In this book, Pankaj Mishraj describes how the failures of secular modernity led to the rise of revanchist movements seeking to provide those left behind with a common sense of purpose.
I greatly appreciated the international scope of Mishraj’s analysis, with which he reveals how the growth of reactionary, theocratic, and xenophobic populist politics across the globe are manifestations of the same sense of malaise.
He convincingly argues that these tensions are as old as modernity itself. Rather than engaging strictly with the same old historical and sociological sources to make his case, the author refreshingly engages the poets and novelists of the era he describes.
'The kind of vision the world needs right now...Pankaj Mishra shouldn't stop thinking' Christopher de Bellaigue, Financial Times
'This is the most astonishing, convincing, and disturbing book I've read in years' Joe Sacco
'Urgent, profound and extraordinarily timely' John Banville
How can we explain the origins of the great wave of paranoid hatreds that seem inescapable in our close-knit world - from American 'shooters' and ISIS to Trump, from a rise in vengeful nationalism across the world to racism and misogyny on social media? In Age of…
I’m an Olympic Gold Medallist rower, performance coach, facilitator, and keynote speaker passionate about high performance, teamwork, and the parallels between sport and business. In 1998 I was part of a consistently underachieving Team GB rowing eight, often placing 7th or 8th. We weren’t the strongest or most talented crew. By changing the way we worked as a team, we managed to turn it around to win Olympic Gold on the waters of Sydney in 2000. Since then, I've specialized in translating Olympic-winning strategies into business success. Specifically focusing on leadership and team development, I work with individuals, teams, and organizations to help them define their gold medal goals and supporting them in achieving them.
By exploring today’s rapidly changing world, Friedman helps you take a step back and consider how we might be able to live life at a reasonable pace. Thank You For Being Late serves as a guide for how to respond to the speed of change around us. By understanding how the world is changing through the possibilities and dangers of Moore’s Law (technology and the internet), the Market (globalization), and Mother Nature (climate change), Friedman encourages us to consider our own adaptability. Rather than complaining and being static as individuals, Friedman suggests we need to embrace change and look at what is in our control to adapt, learn, look forward and still achieve what we want to.
THE NEW INTERNATIONAL BESTSELLER FROM THE AUTHOR OF THE WORLD IS FLAT
We all sense it: something big is going on. Life is speeding up, and it is dizzying. Here Thomas L. Friedman reveals the tectonic movements that are reshaping our world, how to adapt to this new age and why, sometimes, we all need to be late.
'A master class ... As a guide for perplexed Westerners, this book is very hard to beat ... an honest, cohesive explanation for why the world is the way it is, without miracle cures or scapegoats' John Micklethwait, The New York Times…
I have always felt like an outsider and so have been preoccupied by questions of identity and belonging. In my youth, I became fascinated by the great Irish writers W. B. Yeats and James Joyce and their struggles with such questions after my family moved from Ulster to Scotland. As a young academic in Brisbane, I encountered fierce debates about Australian national identity as it shifted from a British heritage to a multicultural society. In the flux of the modern world, our identities are always under challenge and often require painful renovation.
Gellner is, for me, one of the most original social thinkers of our time and shocks you out of your assumptions.
In this book, among much else, he offers the most incisive version of his theory of nationalism. Turning Kedourie on his head just as Marx did to Hegel, he argues that nationalist ideas are so much froth and are a product of larger structural forces. They arise in the transition from agro-literate to industrial societies.
Nationalism’s real significance is not a return to a folk past, but its creation of high cultures in the language of the people propagated in national educational systems that provide the basis of scientific modernity. So far from being a cause of war, nationalism makes a liberal international order possible.
Brilliantly written, this is an iconoclastic counter to both Smith and Kedourie.
