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What, exactly, did tea, sugar, and opium mean in eighteenth- and nineteenth-century Britain? Alimentary Orientalism reassesses the politics of Orientalist representation by examining the contentious debates surrounding these exotic, recently popularized, and literally consumable things. It suggests that the interwoven discourses sparked by these commodities transformed the period’s literary Orientalism and created surprisingly self-reflexive ways through which British writers encountered and imagined cultural otherness. Tracing exotic ingestion as a motif across a range of authors and genres, this book considers how, why, and whither writers used scenes of eating, drinking, and smoking to diagnose and interrogate their own solipsistic constructions of the Orient. As national and cultural boundaries became increasingly porous, such self-reflexive inquiries into the nature and role of otherness provided an unexpected avenue for British imperial subjectivity to emerge and coalesce.

In the course of a long and distinguished academic and civic career, the Canadian philosopher Charles Taylor has been, for articulate atheists and learned believers alike, an incisive, insightful, gracious, and challenging conversation partner on issues that arise at the intersection and interaction of religion, society, and culture. Grace and Freedom in a Secular Age offers a concise exposition of key ideas – contingency, otherness, freedom, vulnerability and mutuality – that inform his probing analyses of the dynamics of religious belief and religious denial in the pervasive contemporary culture he calls a “a secular age,” within which religious belief and practice have, for many, become just an option. Those ideas provide the basis from which Rossi argues that, despite a clear-eyed recognition of the deep fractures of meaning and the pervasive fragmentation of once stable societal connections that a secular age has brought in its wake, Taylor also sees and affirms strong grounds for hope in a healing of our broken and fractured world and for the possibilities—and the importance of—active human participation in that healing. Taylor points to signs indicative of potent re-compositions and renewals taking place in religious belief and practice from its interaction with the dynamics of secular culture, particularly ones that make possible radical enactments of deeper human solidarity and mutuality, of which the one most often potent is the reconciliation of enemies. In pointing out these signs, Taylor suggests a richly expansive reading of the Christian doctrine of Creation, as it marks the radical contingency of all that is upon a freely bestowed divine self-giving: Creation is the ongoing enactment of the divine hospitality of the Triune God.

Jacques Derrida explores the ramifications of what we owe to others.

Hospitality reproduces a two-year seminar series delivered by Jacques Derrida at the École des hautes études en sciences sociales in Paris between 1995 and 1997. In these lectures, Derrida asks a series of related questions about responsibility and “the foreigner”: How do we welcome or turn away the foreigner? What does the idea of the foreigner reveal about kinship and the state, particularly in relation to friendship, citizenship, migration, asylum, assimilation, and xenophobia? Derrida approaches these questions through readings of several classical texts as well as modern texts by Heidegger, Arendt, Camus, and others. Central to his project is a rigorous distinction between conventional, finite hospitality, with its many conditions, and the aspirational idea of hospitality as something offered unconditionally to the stranger. This volume collects the first year of the seminar.

In his first book, Listening Subjects, David Schwarz succeeded in fusing post-Lacanian psychoanalytic, musical-theoretical, and musical-historical perspectives. In Listening Awry, he expands his project to “tell a story of historical modernism writ large”—how German music spanning two centuries refracts changes in society and culture, as well as the impacts of concepts introduced by psychoanalysis.Schwarz shows how post-Lacanian psychoanalysis can be applied to ideological interpellation that connects psychoanalysis to culture and how music theory can ground these considerations in precise details of musical textuality. He “listens awry” in several ways: by understanding musical meaning in both objective and socially structured ways, by embracing historical and also aesthetic approaches, by addressing high art as well as popular music, and by listening “around” conventional forms of musical meaning to reach toward that which evades signification.Structured around four themes—trauma, the other/Other, the look/gaze binary, and Judaism—Listening Awry explores five key moments in post-Enlightenment music: the rise of the singular orchestral conductor and the emergence of a new form of alterity, the Art Song and “the sublime of the delicate” (a correlate of the Kantian mathematical and dynamical sublime), the birth of psychoanalysis and the twentieth-century turn toward atonality, German war songs and the subversion of German music by the Nazis, and two different versions of Wagner’s Parsifal that were performed one hundred years apart and in radically different contexts.This highly original work, filled with imaginative readings and disquieting observations, links trauma with the culture and history of modernity and German music, deftly tying the experience of the body to the sounds it hears: how it reaches us slowly, penetrates the skin, and resonates.David Schwarz is assistant professor of music at the University of North Texas. He is the author of Listening Subjects: Music, Psychoanalysis, Culture.

The essays in this book provide interesting contributions to the ongoing debate concerning the representation of differing cultures, i.e., the “image of the Other” in the early modern period . They deal with images, projections, and perceptions, based on various experiences of coexistence. Although the individual contributions contain sources and references of iconography, this is not just another volume of art history or visual studies. As examples of practices in diverse historical contexts, the book includes a variety of textual material, such as literary productions, rhetorical exercises, dramatic applications, chronicles, epistles, and diary-like historical accounts that express ethnographic sensitivities. Thus, supported by a thorough research apparatus, these studies propose a new cultural history of the early modern coexistence of various communities, as identified in current research by young scholars. Another novel feature of the volume is the deliberate digression of traditional scholars’ focus and the investigation of rarely examined regions and practices. This approach allows the contributors to spotlight their special areas of research and to share a fresh new look at “the Renaissance.”

In the rigorous and highly original Self-Awareness and Alterity, Dan Zahavi provides a sustained argument that phenomenology, especially in its Husserlian version, can make a decisive contribution to discussions of self-awareness. Engaging with debates within both analytic philosophy (Elizabeth Anscombe, John Perry, Sydney Shoemaker, Héctor-Neri Castañeda, David Rosenthal) and contemporary German philosophy (Dieter Henrich, Manfred Frank, Ernst Tugendhat), Zahavi argues that the phenomenological tradition has much more to offer when it comes to the problem of self-awareness than is normally assumed.
 
As a contribution to the current philosophical debate concerning self-awareness, the book presents a comprehensive reconstruction of Husserl’s theory of pre-reflective self-awareness, thereby criticizing a number of prevalent interpretations. In addition, Zahavi also offers a systematic discussion of a number of phenomenological insights related to the issue of self-awareness, including analyses of the temporal, intentional, reflexive, bodily, and social nature of the self.
 
The new edition of this prize-winning book has been updated and revised, and all quotations have been translated into English. It also contains a new preface in which Zahavi traces the developments of the debates around self-awareness over the last twenty years and situates this book in the context of his subsequent work.
 

An influential thinker on the concept of singularity and its implications on politics, theology, economics, psychoanalysis, and literature

For readers versed in critical theory, German and comparative literature, or media studies, a new book by Samuel Weber is essential reading. Singularity is no exception. Bringing together two decades of his essays, it hones in on the surprising implications of the singular and its historical relation to the individual in politics, theology, economics, psychoanalysis, and literature. Although singularity has long been a keyword in literary studies and philosophy, never has it been explored as in this book, which distinguishes singularity as an “aporetic” notion from individuality, with which it remains historically closely tied.

To speak or write of the singular is problematic, Weber argues, since once it is spoken of it is no longer strictly singular. Walter Benjamin observed that singularity and repetition imply each other. This approach informs the essays in Singularity. Weber notes that what distinguishes the singular from the individual is that it cannot be perceived directly, but rather experienced through feelings that depend on but also exceed cognition. This interdependence of cognition and affect plays itself out in politics, economics, and theology as well as in poetics. Political practice as well as its theory have been dominated by the attempt to domesticate singularity by subordinating it to the notion of individuality. Weber suggests that this political tendency draws support from what he calls “the monotheological identity paradigm” deriving from the idea of a unique and exclusive Creator-God. 

Despite the “secular” tendencies usually associated with Western modernity, this paradigm continues today to inform and influence political and economic practices, often displaying self-destructive tendencies. By contrast, Weber reads the literary writings of Hölderlin, Nietzsche, and Kafka as exemplary practices that put singularity into play, not as fiction but as friction, exposing the self-evidence of established conventions to be responses to challenges and problems that they often prefer to obscure or ignore.

In an era of accelerating extinctions, what does it mean to discover thousands of new species in the deep sea?

As we see the catastrophic effects of the Anthropocene proliferate, advanced technologies also grant us greater access to the furthest reaches of the world’s oceans, facilitating the discovery of countless new species. Sorting through the implications of this strange paradox, Stacy Alaimo explores the influence this newfound intimacy with the deep sea might have on our broader relationship to the nonhuman world. While many images of these abyssal creatures circulate as shallow clickbait, aesthetic representations can be enticing lures for speculating about their lives, profoundly expanding our environmental concern.

The Abyss Stares Back analyzes a diverse range of scientific, literary, and artistic accounts of deep-sea exploration, including work from the naturalist William Beebe and the artist Else Bostelmann as well as results of the Census of Marine Life that began at the turn of the twenty-first century. As she focuses on oft-overlooked creatures of the deep, such as tubeworms, hatchetfish, siphonophores, and cephalopods, which are typically cast as “alien,” Alaimo shows how depictions of the deep seas have been enmeshed in long colonial histories and racist constructions of a threatening abyss.

Drawing on feminist environmentalism, posthumanism, science and technology studies, and Indigenous and non-Western perspectives, Alaimo details how our understanding of science is fundamentally altered by aesthetic encounters with these otherworldly life forms. She argues that, although the deep sea is often thought of as a lifeless void with little connection to human existence, our increasing devastation of this realm underscores our ethical obligation to protect the biodiverse life in the depths. When the abyss stares back, it demands recognition.

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The Body in Crisis introduces the English-speaking world to the work of leading Latin American dance scholar and philosopher of the body, Christine Greiner. The book offers an innovative set of tools with which to examine the role of moving bodies and bodily actions in relation to worldwide concerns, including identity politics, alterity, migration, and belonging. The book places the concept of bodymedium in dialogue with the work of Giorgio Agamben to investigate notions of alterity, and shows how an understanding of the body-environment continuum can shed light on things left unnamed and at the margins. Greiner’s analyses draw from a broad range of theory concerned with the epistemology of the body, including cognitive science, political philosophy, evolutionary biology, and performance studies to illuminate radical experiences that question the limits of the body.  Her analysis of the role that bodies play in negotiations of power relations offers an original and unprecedented contribution to the field of dance studies and expands its scope to recognize theoretical models of inquiry developed in the Global South.

In The Inner Life of Race, Leerom Medovoi turns away from conventional views of race as a politics of the phenotypical body to theorize race instead as a politics of populational threat. Racism’s genealogy, argues Medovoi, invokes longstanding theological distinctions between the body and the soul. While the body can be seen and marked, the soul signals potentially threatening interiorities: dangerous intentions, beliefs, or desires. Race is the power-effect of reading the body in order to police the political threat of the soul. Medovoi’s genealogy begins with medieval deployments of inquisition and confession to wage war against heretics, infidels, and their threat to the salvation of souls. In early modern Spain, these pastoral technologies of power catalyzed the invention of race as a language for the danger of formerly Jewish and Muslim converts. Medovoi shows how this discourse expanded into anti-Blackness and anti-Indigeneity throughout the colonial world and modern Europe, laying the foundation for racialized capitalism and liberal governmentality. Medovoi weaves histories of color-line racism, nativism, Islamophobia, antisemitism, and anticommunism into a pathbreaking account of the political work populational racism accomplishes.

In The Other Side of Empathy, Jade E. Davis contests the value of empathy as an affective or critical tool. Whether focusing on technology, colonialism, or racism, she shows how empathy can obscure relationships of dominance, control, submission, and victimization, arguing that these histories taint the whole concept of empathy. Drawing on digital archives of photographs, memoirs, newspapers, interviews, and advertisements regarding nineteenth-century ethnographic museums and human zoos, Davis shows how empathetic responses erase culpabilities from those institutions that commodify difference. She also contends that empathy’s mediation through digital technology cannot lead to more ethical actions, as technology only connects representations of people rather than the people themselves. In empathy’s place, Davis proposes mutual recognition as a way to see and experience others beyond colonial modes of empathy. Davis illustrates that moving beyond empathy allows for a more nuanced understanding of the colonial past and its ongoing impact while providing for a more meaningful affective engagement with the world.