"This is an excellent, readable and vigorous translation of _The Prince_, but it is much more than simply a translation. The map, notes and guide to further reading are crisp, to-the-point and yet nicely comprehensive. The inclusion of the letter to Vettori is most welcome. But, above all, the Introduction is so gripping and lively that it has convinced me to include _The Prince_ in my syllabus for History of Western Civilization the next time that I teach it.... Great price, (...) too! And lovely printing and layout." --Rachel Fulton, _University of Chicago_. (shrink)

Leo Strauss argued that the most visible fact about Machiavelli's doctrine is also the most useful one: Machiavelli seems to be a teacher of wickedness. Strauss sought to incorporate this idea in his interpretation without permitting it to overwhelm or exhaust his exegesis of The Prince and the Discourses on the First Ten Books of Livy . "We are in sympathy," he writes, "with the simple opinion about Machiavelli [namely, the wickedness of his teaching], not only because it is wholesome, (...) but above all because a failure to take that opinion seriously prevents one from doing justice to what is truly admirable in Machiavelli: the intrepidity of his thought, the grandeur of his vision, and the graceful subtlety of his speech." This critique of the founder of modern political philosophy by this prominent twentieth-century scholar is an essential text for students of both authors. (shrink)

Contemporary Foucauldian research assimilates the political with governance. This formulation dates to Foucault's emphasis on the significance of the anti-Machiavellians in introducing the concept of governance into political theory. Returning to Machiavelli, we argue that early modern political theory was instead characterized by the simultaneous problematization of ruler and ruled, and the co-constitution of sovereignty and governance. We then outline the relation of ruler and ruled in the political structure of the democratic sovereign. Concepts of both sovereignty and governance are (...) necessary to theorize the political in modernity, including the dangers that arise from fusing sovereignty and governance, as occurred during the Nazi period in Germany, when the distinction between the sovereign people and the governed population was conflated. (shrink)

The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In Homo Sacer, Agamben aims to connect the problem of (...) pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault's fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle's notion of man as a political animal, and throughout the history of Western thinking about sovereignty, a notion of sovereignty as power over "life" is implicit. The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt's idea of the sovereign's status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective "naked life" of all individuals. (shrink)

____Specters of Marx__ is a major new book from the renowned French philosopher Jacques Derrida. It represents his first important statement on Marx and his definitive entry into social and political philosophy. "Specter" is the first noun one reads in _The Manifesto of_ _the Communist Party._ But that's just the beginning. Once you start to notice them, there is no counting all the ghosts, spirits, specters and spooks that crowd Marx's text. If they are to count for something, however, one (...) must question the spectropoetics that Marx allowed to invade his discourse. In ____Specters of Marx,__ Derrida undertakes this task within the context of a critique of the new dogmatism and "new world order" that have proclaimed the death of Marxism and of Marx. (shrink)

Prodigiously influential, Jacques Derrida gave rise to a comprehensive rethinking of the basic concepts and categories of Western philosophy in the latter part of the twentieth century, with writings central to our understanding of language, meaning, identity, ethics and values. In 1993, a conference was organized around the question, 'Whither Marxism?’, and Derrida was invited to open the proceedings. His plenary address, 'Specters of Marx', delivered in two parts, forms the basis of this book. Hotly debated when it was first (...) published, a rapidly changing world and world politics have scarcely dented the relevance of this book. (shrink)

I live — if I choose to see things this way- — among a curious race that sees earth, its chance events and the vast interconnectedness of animals, mammals, ...

Among his own posthumously released drafts, one, at least, is incontestably neither mistake nor out-take: the text of his lecture course on Machiavelli, ...

According to Roger Caillois, play is an occasion of pure waste. In spite of this - or because of it - play constitutes an essential element of human social and spiritual development. In this study, the author defines play as a free and voluntary activity that occurs in a pure space, isolated and protected from the rest of life.

From the beginning the French philosopher Claude Lefort has set himself the task of interpreting the political life of modern society-and over time he has succeeded in elaborating a distinctive conception of modern democracy that is linked to both historical analysis and a novel form of philosophical reflection. This book, the first full-scale study of Lefort to appear in English, offers a clear and compelling account of Lefort's accomplishment-its unique merits, its relation to political philosophy within the Continental tradition, and (...) its great relevance today. Much of what passes for political philosophy in our day is merely politicized philosophical concepts, a distinction author Bernard Flynn underscores as he describes the development of Lefort's truly political philosophy-its ideas formed in response to his own political experience and to the work of certain major figures within the tradition of political thought. Beginning with Lefort's most important single work, his book on Machiavelli, Flynn presents the philosopher's conceptions of politics, modernity, and interpretation in the context within which they took shape. He then draws on a wide variety of Lefort's works to explicate his notions of premodern and modern democracy in which totalitarianism, in Lefort's singular and highly influential theory, is identified as a permanent problem of modernity. A valuable exposition of one of the most important Continental philosophers of the post-World War II period, Flynn's book is itself a noteworthy work of interpretive philosophy, pursuing the ideas and issues addressed by Lefort to a point of unparalleled clarity and depth. (shrink)

Tolerance is generally regarded as an unqualified achievement of the modern West. Emerging in early modern Europe to defuse violent religious conflict and reduce persecution, tolerance today is hailed as a key to decreasing conflict across a wide range of other dividing lines-- cultural, racial, ethnic, and sexual. But, as political theorist Wendy Brown argues in Regulating Aversion, tolerance also has dark and troubling undercurrents. Dislike, disapproval, and regulation lurk at the heart of tolerance. To tolerate is not to affirm (...) but to conditionally allow what is unwanted or deviant. And, although presented as an alternative to violence, tolerance can play a part in justifying violence--dramatically so in the war in Iraq and the War on Terror. Wielded, especially since 9/11, as a way of distinguishing a civilized West from a barbaric Islam, tolerance is paradoxically underwriting Western imperialism. Brown's analysis of the history and contemporary life of tolerance reveals it in a startlingly unfamiliar guise. Heavy with norms and consolidating the dominance of the powerful, tolerance sustains the abjection of the tolerated and equates the intolerant with the barbaric. Examining the operation of tolerance in contexts as different as the War on Terror, campaigns for gay rights, and the Los Angeles Museum of Tolerance, Brown traces the operation of tolerance in contemporary struggles over identity, citizenship, and civilization. (shrink)

Prodigiously influential, Jacques Derrida gave rise to a comprehensive rethinking of the basic concepts and categories of Western philosophy in the latter part of the twentieth century, with writings central to our understanding of language, meaning, identity, ethics and values. In 1993, a conference was organized around the question, 'Whither Marxism?’, and Derrida was invited to open the proceedings. His plenary address, 'Specters of Marx', delivered in two parts, forms the basis of this book. Hotly debated when it was first (...) published, a rapidly changing world and world politics have scarcely dented the relevance of this book. (shrink)

"[T]he richness of his analysis, [...] his poststrucuralist emphasis on genealogy, historicity, temporality, and discourse can supplement the sometimes arid terms of the agency/structure debate. [...] An invitation to readers who might not normally turn to Continental theory for methodological inspiration, to learn from Chamber's splendid, and, yesy, timely volume." -Diana Coole, Queen Mary University of London , from a book review in the June 04 Perspectives The standard, linear view of history is founded on the belief that political outcomes (...) are predetermined by what has gone before. This book challenges this view, arguing for what Samuel A. Chambers calls an untimely politics which renders the past problematic and the future unpredictable. This pathbreaking argument is advanced through a close reading of key texts in political theory and by entering into debates involving metaphysics, philosophy of language, and psychoanalysis versus discursive analysis. Chambers focuses on the theme of the relevance of language analysis to political debate, answering those critics who insist discourse approaches to politics are irrelevant. Heidegger, Nietzsche, Foucault and Derrida are used to challenge the political burden which is placed on language analysis to prove its value in the real world. Drawing from political theory and cultural studies Chambers takes on the same-sex marriage debate, showing how the use and misuse of language has contributed to an impasse that is not likely to be broken. Wide ranging and insightful, Untimely Politics makes a timely plea for a more politically relevant and culturally engaged form of intellectual engagement. (shrink)

Highlighting previously neglected democratic strains in Machiavelli's major writings, McCormick excavates institutions through which the common people of ancient, medieval, and Renaissance republics constrained the power of wealthy citizens and public magistrates, and he imagines how such institutions might be revived today.

Marking a major development in Foucault's thinking, this book derives from the lecture course which he gave at the College de France between January and April, 1978. Taking as his starting point the notion of "bio-power," introduced both in his 1976 course Society Must be Defended and in the first volume of his History of Sexuality, Foucault sets out to study the emergence of this new technology of power over population."--BOOK JACKET.