In this path-breaking work, Susan Buck-Morss draws new connections between history, inequality, social conflict, and human emancipation.  Hegel, Haiti, and Universal History offers a fundamental reinterpretation of Hegel's master-slave dialectic and points to a way forward to free critical theoretical practice from the prison-house of its own debates. 

Historicizing the thought of Georg Wilhelm Friedrich Hegel and the actions taken in the Haitian Revolution, Buck-Morss examines the startling connections between the two and challenges us to widen the boundaries of our historical imagination. She finds that it is in the discontinuities of historical flow, the edges of human experience, and the unexpected linkages between cultures that the possibility to transcend limits is discovered. It is these flashes of clarity that open the potential for understanding in spite of cultural differences.  What Buck-Morss proposes amounts to a “new humanism,” one that goes beyond the usual ideological implications of such a phrase to embrace a radical neutrality that insists on the permeability of the space between opposing sides and as it reaches for a common humanity. 

This volume assembles the work of leading international scholars in a comprehensive history of Russian literary theory and criticism from 1917 to the post-Soviet age. By examining the dynamics of literary criticism and theory in three arenas—political, intellectual, and institutional—the authors capture the progression and structure of Russian literary criticism and its changing function and discourse.
      The chapters follow early movements such as formalism, the Bakhtin Circle, Proletklut, futurism, the fellow-travelers, and the Russian Association of Proletarian Writers. By the cultural revolution of 1928, literary criticism became a mechanism of Soviet policies, synchronous with official ideology. The chapters follow theory and criticism into the 1930s with examinations of the Union of Soviet Writers, semantic paleontology, and socialist realism under Stalin. A more “humanized” literary criticism appeared during the ravaging years of World War II, only to be supplanted by a return to the party line, Soviet heroism, and anti-Semitism in the late Stalinist period. During Khrushchev’s Thaw, there was a remarkable rise in liberal literature and criticism, that was later refuted in the nationalist movement of the “long” 1970s. The same decade saw, on the other hand, the rise to prominence of semiotics and structuralism. Postmodernism and a strong revival of academic literary studies have shared the stage since the start of the post-Soviet era.
      For the first time anywhere, this collection analyzes all of the important theorists and major critical movements during a tumultuous ideological period in Russian history, including developments in émigré literary theory and criticism.

Carl Van Vechten (1880-1964) was perhaps the most notorious white patron of the arts of black America, particularly during the Harlem Renaissance. In 1932, he gave up a career as a theater critic and a novelist of light fiction to become a full-time amateur photographer. His photographs of the era's celebrated African American cultural figures are well-known, but until recently his private, homoerotic interracial photographs were sealed in an archive. Author James Smalls considers how these images relate to Van Vechten's public persona and private desires. He discusses the interracial photographs in the context of white privilege and exotic tourism, primitivism's relation to modernism, camp sensibility and theatricality, and the vibrancy of underground gay visual culture during periods of political oppression. He also considers contemporary viewers' conflicting responses to the eroticized black male body in Van Vechten's and later twentieth-century photography. This original and provocative book embraces transracial voyeuristic pleasure while acknowledging the negative political implications of that pleasure. Amply illustrated with 60 pioneering duotones, The Homoerotic Photography of Carl Van Vechten celebrates the sensual nude male form with both candor and reverence, offering a rare glimpse into the private domain of the master photographer and his handsome subjects.

The evolution of the idea of hospitality can be traced alongside the development of Western civilization. Etymologically, the host is the “master,” but this identity is established through expropriation and loss—the best host is the one who gives the most, ultimately relinquishing what defines him as master.In The Hostess, Tracy McNulty asks, What are the implications for personhood of sharing a person—a wife or daughter—as an act of hospitality? In many traditions, the hostess is viewed not as a subject but as the master’s property. A foreign presence that both sustains and undercuts him, the hostess embodies the interplay of self and other within the host’s own identity.Here McNulty combines critical readings of the Bible and Pierre Klossowski’s trilogy The Laws of Hospitality with analyses of exogamous marital exchange, theological works from the Talmud to Aquinas, the writings of Kant and Nietzsche, and the theory of femininity in the work of Freud and Lacan. Ultimately, she contends, hospitality involves the boundary between the proper and the improper, affecting the subject as well as interpersonal relations.Tracy McNulty is assistant professor of romance studies at Cornell University.

From pet keeping to sky burials, a posthuman and ecocritical interrogation of and challenge to human particularity in medieval texts

Mainstream medieval thought, like much of mainstream modern thought, habitually argued that because humans alone had language, reason, and immortal souls, all other life was simply theirs for the taking. But outside this scholarly consensus teemed a host of other ways to imagine the shared worlds of humans and nonhumans. How Not to Make a Human engages with these nonsystematic practices and thought to challenge both human particularity and the notion that agency, free will, and rationality are the defining characteristics of being human.

Recuperating the Middle Ages as a lost opportunity for decentering humanity, Karl Steel provides a posthuman and ecocritical interrogation of a wide range of medieval texts. Exploring such diverse topics as medieval pet keeping, stories of feral and isolated children, the ecological implications of funeral practices, and the “bare life” of oysters from a variety of disanthropic perspectives, Steel furnishes contemporary posthumanists with overlooked cultural models to challenge human and other supremacies at their roots. 

By collecting beliefs and practices outside the mainstream of medieval thought, How Not to Make a Human connects contemporary concerns with ecology, animal life, and rethinkings of what it means to be human to uncanny materials that emphasize matters of death, violence, edibility, and vulnerability. 

If racially offensive epithets are banned on CNN air time and in the pages of USA Today, Jonathan Arac asks, shouldn’t a fair hearing be given to those who protest their use in an eighth-grade classroom? Placing Mark Twain’s comic masterpiece, Huckleberry Finn, in the context of long-standing American debates about race and culture, Jonathan Arac has written a work of scholarship in the service of citizenship.
     Huckleberry Finn, Arac points out, is America’s most beloved book, assigned in schools more than any other work because it is considered both the “quintessential American novel” and “an important weapon against racism.” But when some parents, students, and teachers have condemned the book’s repeated use of the word “nigger,” their protests have been vehemently and often snidely countered by cultural authorities, whether in the universities or in the New York Times and the Washington Post. The paradoxical result, Arac contends, is to reinforce racist structures in our society and to make a sacred text of an important book that deserves thoughtful reading and criticism. Arac does not want to ban Huckleberry Finn, but to provide a context for fairer, fuller, and better-informed debates.
     Arac shows how, as the Cold War began and the Civil Rights movement took hold, the American critics Lionel Trilling, Henry Nash Smith, and Leo Marx transformed the public image of Twain’s novel from a popular “boy’s book” to a central document of American culture. Huck’s feelings of brotherhood with the slave Jim, it was implied, represented all that was right and good in American culture and democracy. Drawing on writings by novelists, literary scholars, journalists, and historians, Arac revisits the era of the novel’s setting in the 1840s, the period in the 1880s when Twain wrote and published the book, and the post–World War II era, to refute many deeply entrenched assumptions about Huckleberry Finn and its place in cultural history, both nationally and globally. Encompassing discussion of Harriet Beecher Stowe, Frederick Douglass, Ralph Ellison, Archie Bunker, James Baldwin, Shelley Fisher Fishkin, and Mark Fuhrman, Arac’s book is trenchant, lucid, and timely.

Hermann Broch (1886-1951) is remembered among English-speaking readers for his novels The Sleepwalkers and The Death of Virgil, and among German-speaking readers for his novels as well as his works on moral and political philosophy, his aesthetic theory, and his varied criticism. This study reveals Broch as a major historian as well, one who believes that true historical understanding requires the faculties of both poet and philosopher.

Through an analysis of the changing thought and career of the Austrian poet, librettist, and essaist Hugo von Hofmannsthal (1874-1929), Broch attempts to define and analyze the major intellectual issues of the European fin de siècle, a period that he characterizes according to the Nietzschean concepts of the breakdown of rationality and the loss of a central value system. The result is a major examination of European thought as well as a comparative study of political systems and artistic styles.