In Unbecoming Language, Annabel L. Kim examines a corpus of French writing against difference. Inaugurated by Nathalie Sarraute and sustained in the work of Monique Wittig and Anne Garréta, this corpus highlights three generations of the twentieth and recent twenty-first centuries and the direct chain of influence between them. Kim considers these writers, and the story of literature’s political potential, as a way of rereading and reinterpreting each writer’s individual corpus—rearticulating the strain of anti-difference feminist thought that has been largely forgotten in our (Anglo-American) histories of French feminisms.
 
Kim’s close readings ultimately enliven the current conversation in French studies by serving as a provocation to return to reading literary texts deeply and closely, without subordinating literature to a pre-existing ideological framework—to let literature speak, to let it theorize. Tracking the influence of these writers on each other, Kim provides a new, original French feminist poetics and demonstrates that Sarraute, Wittig, and Garréta’s work allows for a hollowing out of difference from within, allowing writers and readers to unbecome—to break free of identity and exist as subjectivities without subjecthood. In looking at these writers together, Kim provides a defense of literature as liberatory— capable of effecting personal and political change—and gives readers an experience of literature’s revolutionary possibilities.
 

In Unbecoming Language, Annabel L. Kim examines a corpus of French writing against difference. Inaugurated by Nathalie Sarraute and sustained in the work of Monique Wittig and Anne Garréta, this corpus highlights three generations of the twentieth and recent twenty-first centuries and the direct chain of influence between them. Kim considers these writers, and the story of literature’s political potential, as a way of rereading and reinterpreting each writer’s individual corpus—rearticulating the strain of anti-difference feminist thought that has been largely forgotten in our (Anglo-American) histories of French feminisms.
 
Kim’s close readings ultimately enliven the current conversation in French studies by serving as a provocation to return to reading literary texts deeply and closely, without subordinating literature to a pre-existing ideological framework—to let literature speak, to let it theorize. Tracking the influence of these writers on each other, Kim provides a new, original French feminist poetics and demonstrates that Sarraute, Wittig, and Garréta’s work allows for a hollowing out of difference from within, allowing writers and readers to unbecome—to break free of identity and exist as subjectivities without subjecthood. In looking at these writers together, Kim provides a defense of literature as liberatory— capable of effecting personal and political change—and gives readers an experience of literature’s revolutionary possibilities.
 

“What a strange invention marriage is!” wrote Kierkegaard. “Is it the expression of that inexplicable erotic sentiment, that concordant elective affinity of souls, or is it a duty or a partnership . . . or is it a little of all that?”

Like Kierkegaard a few decades later, many of Germany’s most influential thinkers at the turn of the eighteenth century wondered about the nature of marriage but rejected the easy answers provided by biology and theology. In Uncivil Unions, Adrian Daub presents a truly interdisciplinary look at the story of a generation of philosophers, poets, and intellectuals who turned away from theology, reason, common sense, and empirical observation to provide a purely metaphysical justification of marriage.

Through close readings of philosophers like Fichte and Schlegel, and novelists like Sophie Mereau and Jean Paul, Daub charts the development of this new concept of marriage with an insightful blend of philosophy, cultural studies, and theory. The author delves deeply into the lives and work of the romantic and idealist poets and thinkers whose beliefs about marriage continue to shape ideas about gender, marriage, and sex to the present day.

Emmanuel Levinas (1906-95) placed ethics at the foundation of philosophy; during his life, which spanned almost the entire twentieth century, he witnessed devastating events that could not have been more demanding of that philosophical stance.
 
Unforeseen History covers the years 1929-92, providing a wide overview of Levinas's work-–especially his views on aesthetics and Judaism--offering examples of his precise thinking at work in small essays, long essays, and interviews.
 
The earliest essays in Unforeseen History discuss phenomenology, a subject Levinas introduced to a great many French thinkers, including Jean-Paul Sartre. In his prescient 1934 essay "Some Thoughts on the Philosophy of Hitlerism," moreover, he confronted a philosophy that had yet to manifest itself fully in cataclysm.
     
 

"Taken as a trilogy, consent not to be a single being is a monumental accomplishment: a brilliant theoretical intervention that might be best described as a powerful case for blackness as a category of analysis."—Brent Hayes Edwards, author of Epistrophies: Jazz and the Literary Imagination

In The Universal Machine—the concluding volume to his landmark trilogy consent not to be a single being—Fred Moten presents a suite of three essays on Emmanuel Levinas, Hannah Arendt, and Frantz Fanon, in which he explores questions of freedom, capture, and selfhood. In trademark style, Moten considers these thinkers alongside artists and musicians such as William Kentridge and Curtis Mayfield while interrogating the relation between blackness and phenomenology. Whether using Levinas's idea of escape in unintended ways, examining Arendt's antiblackness through Mayfield's virtuosic falsetto and Anthony Braxton's musical language, or showing how Fanon's form of phenomenology enables black social life, Moten formulates blackness as a way of being in the world that evades regulation. Throughout The Universal Machine—and the trilogy as a whole—Moten's theorizations of blackness will have a lasting and profound impact.

From the rediscovery of Alfred North Whitehead’s work to the rise of new materialist thought, including object-oriented ontology, there has been a rapid turn toward speculation in philosophy as a way of moving beyond solely human perceptions of nature and existence. Now Steven Shaviro maps this quickly emerging speculative realism, which is already dramatically influencing how we interpret reality and our place in a universe in which humans are not the measure of all things.

The Universe of Things explores the common insistence of speculative realism on a noncorrelationist thought: that things or objects exist apart from how our own human minds relate to and comprehend them. Shaviro focuses on how Whitehead both anticipates and offers challenges to prevailing speculative realist thought, moving between Whitehead’s own panpsychism, Harman’s object-oriented ontology, and the reductionist eliminativism of Quentin Meillassoux and Ray Brassier.

The stakes of this recent speculative realist thought—of the effort to develop new ways of grasping the world—are enormous as it becomes clear that our inherited assumptions are no longer adequate to describe, much less understand, the reality we experience around us. As Shaviro acknowledges, speculative realist thought has its dangers, but it also, like the best speculative fiction, holds the potential to liberate us from confining views of what is outside ourselves and, he believes, to reclaim aesthetics and beauty as a principle of life itself.

Bringing together a wide array of contemporary thought, and evenhandedly assessing its current debates, The Universe of Things is an invaluable guide to the evolution of speculative realism and the provocation of Alfred North Whitehead’s pathbreaking work.