The Cradle of Humanity: Prehistoric Art and Culture collects essays and lectures by Georges Bataille spanning 30 years of research in anthropology, comparative religion, aesthetics, and philosophy. These were neither idle nor idyllic years; the discovery of Lascaux in 1940 coincides with the bloodiest war in history -- with new machines of death, Auschwitz, and Hiroshima. Bataille's reflections on the possible origins of humanity coincide with the intensified threat of its possible extinction.For Bataille, prehistory is universal history; it is the (...) history of a human community prior to its fall into separation, into nations and races. The art of prehistory offers the earliest traces of nascent yet fully human consciousness -- of consciousness not yet fully separated from natural flora and fauna, or from the energetic forces of the universe. A play of identities, the art of prehistory is the art of a consciousness struggling against itself, of a human spirit struggling against brute animal physicality. Prehistory is the cradle of humanity, the birth of tragedy.Bataille reaches beyond disciplinary specializations to imagine a moment when thought was universal. Bataille's work provides a model for interdisciplinary inquiry in our own day, a universal imagination and thought for our own potential community. The Cradle of Humanity: Prehistoric Art and Culture speaks to philosophers and historians of thought, to anthropologists interested in the history of their discipline and in new methodologies, to theologians and religious comparatists interested in the origins and nature of man's encounter with the sacred, and to art historians and aestheticians grappling with the place of prehistory in the canons of art. (shrink)

The Cradle of Humanity: Prehistoric Art and Culture collects essays and lectures by Georges Bataille spanning 30 years of research in anthropology, comparative religion, aesthetics, and philosophy. These were neither idle nor idyllic years; the discovery of Lascaux in 1940 coincides with the bloodiest war in history -- with new machines of death, Auschwitz, and Hiroshima. Bataille's reflections on the possible origins of humanity coincide with the intensified threat of its possible extinction.For Bataille, prehistory is universal history; it is the (...) history of a human community prior to its fall into separation, into nations and races. The art of prehistory offers the earliest traces of nascent yet fully human consciousness -- of consciousness not yet fully separated from natural flora and fauna, or from the energetic forces of the universe. A play of identities, the art of prehistory is the art of a consciousness struggling against itself, of a human spirit struggling against brute animal physicality. Prehistory is the cradle of humanity, the birth of tragedy.Bataille reaches beyond disciplinary specializations to imagine a moment when thought was universal. Bataille's work provides a model for interdisciplinary inquiry in our own day, a universal imagination and thought for our own potential community. The Cradle of Humanity: Prehistoric Art and Culture speaks to philosophers and historians of thought, to anthropologists interested in the history of their discipline and in new methodologies, to theologians and religious comparatists interested in the origins and nature of man's encounter with the sacred, and to art historians and aestheticians grappling with the place of prehistory in the canons of art. (shrink)

Stuart Kendall now translates the work and life of the renowned French writer into a concise yet informative biography that reveals fascinating facets of this intellectual giant.

A searing personal record of spiritual and communal crisis, wherein the death of god announces the beginning of friendship.

_Outlines a mystical theology and experience of the sacred founded on the absence of god._.

_A poetic, philosophical, and political account of Nietzsche’s importance to Bataille, and of Bataille’s experience in Nazi-occupied France._.

Published one year after Forget Foucault, In the Shadow of the Silent Majorities may be the most important sociopolitical manifesto of the twentieth century: it calls for nothing less than the end of both sociology and politics. Disenfranchised revolutionaries hoped to reach the masses directly through spectacular actions, but their message merely played into the hands of the media and the state. In a media society meaning has no meaning anymore; communication merely communicates itself. Jean Baudrillard uses this last outburst (...) of ideological terrorism in Europe to showcase the end of the "Social." Once invoked by Marx as the motor of history, the masses no longer have sociological reality. In the electronic media society, all the masses can do--and all they will do--is enjoy the spectacle. In the Shadow of the Silent Majorities takes to its ultimate conclusion the "end of ideologies" experienced in Europe after the Soviet invasion of Hungary and the death of revolutionary illusions after May 1968. Ideological terrorism doesn't represent anything anymore, writes Baudrillard, not even itself. It is just the last hysterical reaction to discredited political illusions. (shrink)

This is an expanded edition and new translation of Bataille’s Sur Nietzsche, which was written during the final months of the Nazi occupation of France in 1944. Bataille’s book offers a highly unorthodox appreciation of Nietzsche. Stuart Kendall, the translator, comments on the startling heterogeneity of the book and incisively describes it as an “assemblage,” being at once commentary, chronicle, diary, lecture, and meditation. Kendall thinks the preface of the work situates it as a work of social (...) and political philosophy or, at the very least, as an anti-fascist work “written under conditions of enemy occupation, which is to say as a book written as a covert act of war”. He notes that a band wrapped around... (shrink)

A poetic, philosophical, and political account of Nietzsche’s importance to Bataille, and of Bataille’s experience in Nazi-occupied France. Georges Bataille wrote On Nietzsche in the final months of the Nazi occupation of France in order to cleanse the German philosopher of the “stain of Nazism.” More than merely a treatise on Nietzsche, the book is as much a work of ethics in which thought is put to the test of experience and experience pushed to its limits. At once personal and (...) political, it was written as an act of war, its publication contingent upon the German retreat. The result is a poetic and philosophical—and occasionally harrowing—record of life during wartime. Following Inner Experience and Guilty, On Nietzsche is the third volume of Bataille’s Summa Atheologica. Haunted by the recognition that “existence cannot be at once autonomous and viable,” herein the author yearns for community from the depths of personal isolation and transforms Nietzsche’s will to power into his own will to chance. This new translation includes Memorandum, a selection of 280 passages from Nietzsche’s works edited and introduced by Bataille. Originally published separately, Bataille planned to include the text in future editions of On Nietzsche. This edition also features the full notes and annotations from the French edition of Bataille’s Oeuvres Complètes, as well as an incisive introductory essay by Stuart Kendall that situates the work historically, biographically, and philosophically. (shrink)

Georges Bataille was a philosopher, writer, and literary critic whose work has had a significant impact across disciplines as diverse as philosophy, sociology, economics, art history and literary criticism, as well as influencing key figures in post-modernist and post-structuralist philosophy such as Jacques Derrida and Michel Foucault. In recent years, the number of works published on Georges Bataille, as well as the variety of contexts in which his work is invoked, has markedly increased. In _Georges Bataille: Key Concepts_ an international (...) team of contributors provide an accessible introduction to and survey of Bataille's thought. The editors’ introduction provides an overview of Bataille’s work, while the chapters in the first section cover the social, political, artistic and philosophical contexts that shaped his thought. In the second part, each chapter engages with a key theme in Bataille’s philosophy, including: art, eroticism, evil, inner experience, heterology, religion, sacrifice, and sovereignty. The final chapter addresses Bataille’s literary writings. Georges Bataille: Key Concepts is an invaluable guide for students from across the Humanities and Social Sciences, coming to Bataille’s work for the first time. Contributors: Giulia Agostini, Elisabeth Arnould-Bloomfield, Tiina Arppe, Marcus Coelen, Simonetta Falasca-Zamponi, Patrick ffrench, Marina Galletti, Nadine Hartmann, Mark Hewson, Andrew Hussey, Stuart Kendall, Claire Nioche, Gerhard Poppenberg, and Michèle Richman. (shrink)

This is the first book to take a comprehensive look at white collar criminal offenses from the perspective of moral and legal theory. Focussing on the way in which key white collar crimes such as fraud, perjury, false statements, obstruction of justice, bribery, extortion, blackmail, insider trading, tax evasion, and regulatory and intellectual property offenses are shaped and informed by a range of familiar, but nevertheless powerful, moral norms.

A set of arguments shows that either the Repugnant Conclusion and its variants are true or the better-than relation isn't transitive. Which is it? This is the most important question in population ethics. The answer will point the way to Parfit's elusive Theory X.

I aim to show that (i) there are good ways to argue about what has intrinsic value; and (ii) good ethical arguments needn't make ethical assumptions. I support (i) and(ii) by rebutting direct attacks, by discussing nine plausible ways to argue about intrinsic value, and by arguing for pains intrinsic badness without making ethical assumptions. If (i) and (ii) are correct, then ethical theory has more resources than many philosophers have thought: empirical evidence, and evidence bearing on intrinsic value. With (...) more resources, we can hope to base all of our moral beliefs on evidence rather than on, say, emotion or mere intuition. (shrink)

This paper defends some aspects of the intentionalist and internationalist worldviews of mainstream development studies against certain moral claims emanating from the New Right and a diverse post-Left. I contend that citizens and states in the advanced industrial world have a responsibility to attend to the claims of distant strangers. Although it is difficult to specify in determinate ways how this responsibility should be discharged—save for attending to basic human needs and rights—the responsibility itself derives from the interlinking and asymmetrical (...) exchanges that bind distant strangers together in an interdependent world economy. I draw on Rawls and Roemer to specify the nature of this responsibility. I also draw on Benhabib to make a modified Rawlsian theory of justice less abstract while continuing to insist on the possibility and necessity of conversations between radically different social actors. The final part of the paper attends to questions of plausibility. I suggest that New Right and post-Left critiques of an expanded mainstream in development studies and policy are ethically deficient to the extent that they commend alternative development strategies without giving proper consideration to their costs and disbenefits. Development ethics, I conclude, is not just about questions of transnational justice and positionality; it is also about the construction of plausible alternative worlds and practical development policies. (shrink)

Stuart Hampshire, one of the most eminent British philosophers of the twentieth century, will be perhaps best remembered for his work on the seventeenth-century philosopher Spinoza, all of which is gathered now in this volume. Among the great thinkers of modern times, only Spinoza created a complete system of philosophy that rivals Plato's, with crucial contributions to every major philosophical topic. Hampshire's classic 1951 book Spinoza remains the best introduction to this thinker, and it is reprinted here. But what (...) gives particular interest to this new volume is the first publication of Hampshire's last work 'Spinoza and Spinozism', an extended presentation of a Spinozist philosophical worldview. Hampshire's influential 1962 essay 'Spinoza and the Idea of Freedom' is also included. Spinoza and Spinozism is thus an ideal companion to the study and interpretation of this great philosopher. (shrink)

Eleven original essays discuss a range of puzzling philosophical questions about fictional characters, and more generally about fictional objects. For example, they ask questions like the following: Do they really exist? What would fictional objects be like if they existed? Do they exist eternally? Are they created? Who by? When and how? Can they be destroyed? If so, how? Are they abstract or concrete? Are they actual? Are they complete objects? Are they possible objects? How many fictional objects are there? (...) What are their identity conditions? What kinds of attitudes can we have towards them? This volume will be a landmark in the philosophical debate about fictional objects, and will influence higher-level debates within metaphysics, the philosophy of mind, and the philosophy of language. (shrink)

In this work drawn from lectures delivered in 1994 a founding figure of cultural studies reflects on the divisive, deadly consequences of our politics of identification. Stuart Hall untangles the power relations that permeate race, ethnicity, and nationhood and shows how oppressed groups broke apart old hierarchies of difference in Western culture.

This paper defends some aspects of the intentionalist and internationalist worldviews of (an expanded) mainstream development studies against certain moral claims emanating from the New Right and a diverse post-Left. I contend that citizens and states in the advanced industrial world have a responsibility to attend to the claims of distant strangers. Although it is difficult to specify in determinate ways how this responsibility should be discharged—save for attending to basic human needs and rights—the responsibility itself derives from the interlinking (...) and asymmetrical exchanges that bind distant strangers together in an interdependent world economy. I draw on Rawls and Roemer to specify the nature of this responsibility. I also draw on Benhabib to make a modified Rawlsian theory of justice less abstract while continuing to insist on the possibility and necessity of conversations between radically different social actors. The final part of the paper attends to questions of plausibility. I suggest that New Right and (more so) post-Left critiques of an expanded mainstream in development studies and policy are ethically deficient to the extent that they commend alternative development strategies without giving proper consideration to their costs and disbenefits. Development ethics, I conclude, is not just about questions of transnational justice and positionality; it is also about the construction of plausible alternative worlds and practical development policies. (shrink)

In the 1960’s and 1970’s there was a brief flourishing of practical and group phenomenological work, spurred by a renewed intention towards the things themselves. Despite a growing turn to phenomenology across the Humanities since the 1990’s, there is still much more written about phenomenology than phenomenology performed. This essay sketches a brief history of group phenomenological methods which have sought to remedy this situation and outlines a project nearing completion at the Department of Performance Studies at the University of (...) Sydney, Australia, using a small group of trained phenomenological researchers to study the phenomenon of being in audiences. (shrink)

Analyses C S Lewis's argument for the existence of 'something in addition to nature' - i.e., something which is of a kind that neither depends on nature's interlocking system, nor could be explained as being a necessary product of it. This singular exceptional item, Lewis argued, is rational thought, 'which is not part of the system of nature'.

This _Biographical Dictionary_ provides detailed accounts of the lives, works, influence and reception of thinkers from all the major philosophical schools and traditions of the twentieth-century. This unique volume covers the lives and careers of thinkers from all areas of philosophy - from analytic philosophy to Zen and from formal logic to aesthetics. All the major figures of philosophy, such as Nietzsche, Wittgenstein and Russell are examined and analysed. The scope of the work is not merely restricted to the major (...) figures in western philosophy but also covers in depth a significant number of thinkers from the near and far east and from the non-European Hispanic-language communities. The _Biographical Dictionary_ also includes a number of general entries dealing with important schools of philosophy, such as the Vienna Circle, or currents of thought, such as vitalism. These allow the reader to set the individual biographies in the context of the philosophical history of the period. With entries written by over 100 leading philosophy scholars, the _Biographical Dictionary_ is the most comprehensive survey of twentieth-century thinkers to date. _Structure_ The book is structured alphabetically by philosopher. Each entry is identically structured for ease of access and covers: * nationality * dates and places of birth and death * philosophical style or school * areas of interest * higher education * significant influences * main appointments * main publications * secondary literature * account of intellectual development and main ideas * critical reception and impact At the end of the book a _glossary_ gives accounts of the schools, movements and traditions to which these philosophers belonged, and thorough _indexes_ enable the reader to access the information in several ways: * by nationality * by major areas of contribution to philosophy e.g. aesthetics * by major influences on the thinker concerned e.g. Plato, Kant, Wittgenstein. (shrink)

First Published in 1981. Routledge is an imprint of Taylor & Francis, an informa company.

Jaswal & Akhtar provide several quotes ostensibly from people with autism but obtained via the discredited techniques of Facilitated Communication and the Rapid Prompting Method, and they do not acknowledge the use of these techniques. As a result, their argument is substantially less convincing than they assert, and the article lacks transparency.

The political thought of Mohandas K. Gandhi has been increasingly used as a paradigmatic example of hybrid political thought that developed out of a cross-cultural dialogue of eastern and western influences. With a novel unpacking of this hybridity, this article focuses on the conceptual influences that Gandhi explicitly stressed in his autobiography and other writings, particularly the works of Leo Tolstoy and the Bhagavad Gītā. This new tracing of influence in the development of Gandhi’s thought alters the substantive thrust of (...) Gandhi’s thought away from more familiar quasi-liberal interpretations and towards a far more substantive bhakti or devotional understanding of politics. The analysis reveals a conception of politics that is not pragmatic in its use of non-violence, but instead points to a devotional focus on cultivating the self (ātman), ultimately dissolving the public/private distinction that many readings of Gandhi’s thought depend upon. (shrink)

This collection of essays addresses emergent trends in the meeting of the disciplines of phenomenology and performance. It brings together major scholars in the field, dealing with phenomenological approaches to dance, theatre, performance, embodiment, audience, and everyday performance of self. It argues that despite the wide variety of philosophical, ontological, epistemological, historical and methodological differences across the field of phenomenology, certain tendencies and impulses are required for an investigation to stand as truly phenomenological. These include: description of experience; a move (...) towards fundamental conditions or underlying essences; and an examination of taken-for-granted presuppositions. The book is aimed at scholars and practitioners of performance looking to deepen their understanding of phenomenological concepts and methods, and philosophers concerned with issues of embodiment, performativity and enaction. (shrink)

Since the rediscovery of the ancient Indian political thinker Kautilya and his Arthaśāstra in the early twentieth century, scholars have argued for similarities between his political thinking and Machiavelli’s, especially on the topic of realism. Employing a new analytic approach to reexamine their political thought, I locate unidentified tensions and overlaps between Machiavelli’s secular ethic, which pulls towards autonomous standards, and Kautilya’s political-theological ethic, which follows traditional brahmanical beliefs. In the first part of the essay, I challenge existing interpretations of (...) Kautilya’s thought and clarify a coherent political theology in the Arthaśāstra. The second part critically assesses their realist positions using the concepts of flexibility and legitimacy. While I explain how the Machiavellian position poses justifiable objections to the apparent repression and self-defeating nature of brahmanical realism, I also argue that the Kautilyan position raises important questions concerning both the flexibility and inflexibility of a secular realist position. (shrink)