Arendt's penetrating observations of the modern world, based on a profound knowledge of the past, constitute a major contribution to political philosophy. In this book she describes the perplexing crises which modern society faces as a result of the loss of meaning of the traditional key words of politics: justice, reason, responsibility, virtue, and glory. Copyright © Libri GmbH. All rights reserved.

The Posthuman offers both an introduction and major contribution to contemporary debates on the posthuman. Digital 'second life', genetically modified food, advanced prosthetics, robotics and reproductive technologies are familiar facets of our globally linked and technologically mediated societies. This has blurred the traditional distinction between the human and its others, exposing the non-naturalistic structure of the human. The Posthuman starts by exploring the extent to which a post-humanist move displaces the traditional humanistic unity of the subject. Rather than perceiving this (...) situation as a loss of cognitive and moral self-mastery, Braidotti argues that the posthuman helps us make sense of our flexible and multiple identities. Braidotti then analyzes the escalating effects of post-anthropocentric thought, which encompass not only other species, but also the sustainability of our planet as a whole. Because contemporary market economies profit from the control and commodification of all that lives, they result in hybridization, erasing categorical distinctions between the human and other species, seeds, plants, animals and bacteria. These dislocations induced by globalized cultures and economies enable a critique of anthropocentrism, but how reliable are they as indicators of a sustainable future? The Posthuman concludes by considering the implications of these shifts for the institutional practice of the humanities. Braidotti outlines new forms of cosmopolitan neo-humanism that emerge from the spectrum of post-colonial and race studies, as well as gender analysis and environmentalism. The challenge of the posthuman condition consists in seizing the opportunities for new social bonding and community building, while pursuing sustainability and empowerment. (shrink)

Evaluation of the influence of Hayden White on the theory of history is made difficult by his preference for the essay form, valued for its experimental character, and by the need to find comparable data. A quantitative study of citations of his work in English and foreign-language journals, 1973–1993, reveals that although historians were prominent among early readers of Metahistory, few historical journals reviewed White's two subsequent collections of essays and few historians-except in Germany-cited them. Those historians who did tended (...) still to cite Metahistory and often the parts of it devoted specifically to nineteenth-century historians.Literary critics, on the other hand, were relatively late to discover White, but during the "narrative turn" of the 1970s and 1980s his work was important for students of the novel and the theater. Recognition of it was especially marked in Spanish-speaking countries and in Germany.As a result, salient themes of White's later work-the ideological and political import of narrativization, the "historical sublime," and writing in the "middle voice"-have largely gone unremarked by historians and philosophers. Both these groups have tended to be irritated by White's bracketing of questions of historical epistemology; some have accused him of effacing the line between fiction and history, while White's numerous literary readers have generally applauded his tendencies in this direction. White however has consistently maintained that there is a difference, although not the one conventionally postulated. His exploration of writing in the "middle voice" brings his work full circle, in that it promises a "modernist" realism appropriate for representing the "sublime" events of our century. (shrink)

The growing body of literature on the idea of the Anthropocene has opened up serious questions that go to the heart of the social and human sciences. There has been as yet no satisfactory theoretical framework for the analysis of the Anthropocene debate in the social and human sciences. The notion of the Anthropocene is not only a condition in which humans have become geologic agents, thus signalling a temporal shift in Earth history: it can be seen as a new (...) object of knowledge and an order of governance. A promising direction for theorizing in the social and human science is to approach the notion of the Anthropocene as exemplified in new knowledge practices that have implications for governance. It invokes new conceptions of time, agency, knowledge and governance. The Anthropocene has become a way in which the human world is re-imagined culturally and politically in terms of its relation with the Earth. It entails a cultural model, that is an interpretative category by which contemporary societies make sense of the world as embedded in the Earth, and articulate a new kind of historical self-understanding, by which an alternative order of governance is projected. This points in the direction of cosmopolitics – and thus of a ‘Cosmopolocene’ – rather than a geologization of the social or in the post-humanist philosophy, the end of the human condition as one marked by agency. (shrink)

This article challenges the urge within Actor-Network Theory, posthumanism, and the ontological turn in sociology and anthropology to dissolve analytical distinctions between subject and object, society and nature, and human and non-human. It argues that only by acknowledging such distinctions and applying a realist ontology can exploitative and unsustainable global power relations be exposed. The predicament of the Anthropocene should not prompt us to abandon distinctions between society and nature but to refine the analytical framework through which we can distinguish (...) between sentience and non-sentience and between the symbolic and non-symbolic. The incompatibility of posthumanist and Marxist approaches to the Anthropocene and the question of agency derives from ideological differences as well as different methodological proclivities. A central illustration of these differences is the understanding of fetishism, a concept viewed by posthumanists as condescending but by Marxists as emancipatory. (shrink)

Responding to claims of Anthropocene geoscience that humans are now geological agents, social scientists are calling for renewed attention to the social, cultural, political and historical differentiation of the Anthropos. But does this leave critical social thought’s own key concepts and categories unperturbed by the Anthropocene provocation to think through dynamic earth processes? Can we ‘socialize the Anthropocene’ without also opening ‘the social’ to climate, geology and earth system change? Revisiting the earth science behind the Anthropocene thesis and drawing on (...) social research that is using climatology and earth systems thinking to help understand socio-historical change, this article explores some of the possibilities for ‘geologizing’ social thought. While critical social thought’s attention to justice and exclusion remains vital, it suggests that responding to Anthropocene conditions also calls for a kind of ‘geo-social’ thinking that relates human diversity and social difference to the potentiality and multiplicity of the earth itself. (shrink)

Discussion of global climate change is shaped by the intellectual categories developed to address capitalism and globalization. Yet climate change is only one manifestation of humanity’s varied and accelerating impact on the Earth System. The common predicament that may be anticipated in the Anthropocene raises difficult questions of distributive justice – between rich and poor, developed and developing countries, the living and the yet unborn, and even the human and the non-human – and may pose a challenge to the categories (...) on which our traditions of political thought are based. Awareness of the Anthropocene encourages us to think of humans on different scales and in different contexts – as parts of a global capitalist system and as members of a now-dominant species – although the debate is, for now, still structured by the experiences and concepts of the developed world. (shrink)

Produced in honor of White's eightieth birthday, _Re-Figuring Hayden White_ testifies to the lasting importance of White's innovative work, which firmly reintegrates historical studies with literature and the humanities. The book is a major reconsideration of the historian's contributions and influence by an international group of leading scholars from a variety of disciplines. Individual essays address the key concepts of White's intellectual career, including tropes, narrative, figuralism, and the historical sublime while exploring the place of White's work in the philosophy (...) of history, postmodernism, and ethics. They also discuss his role as historian and teacher and apply his ideas to specific historical events. (shrink)

"The chief business of twentieth-century philosophy” is “to reckon with twentieth-century history," claimed R. G. Collingwood. In this remarkable collection of essays, Frank Ankersmit demonstrates the prescience of that remark and goes a long way toward meeting its challenge. Responding to the work of Hayden White, Arthur Danto, and Hans-Georg Gadamer, he examines such issues as the difference between historical representation and artistic expression, the status of metaphor in historical description, and the relation of postmodernism to historicism. Ankersmit's fluent grasp (...) of European thought and his ability to incorporate concepts from literary theory, art history, the philosophy of science, and political thought into his analyses assure that this collection will interest readers throughout the humanities. (shrink)

Introduction: Between Crisis and Closure One of the truisms of the history of French philosophy is that it was the importation of German philosophy, ...

"For description and defense of the narrative configurations of everyday life, and of the practical and social character of those narratives, there is no better treatment than Time, Narrative, and History.... a clear, judicious, and truthful account, provocative from beginning to end." —Journal of the British Society for Phenomenology "... a superior work of philosophy that tells a unique and insightful story about narrative." —Quarterly Journal of Speech.

Hayden White probes the notion of authority in art and literature and examines the problems of meaning - its production, distribution, and consumption - in different historical epochs. In the end, he suggests, the only meaning that history can have is the kind that a narrative imagination gives to it. The secret of the process by which consciousness invests history with meaning resides in the content of the form, in the way our narrative capacities transforms the present into a fulfillment (...) of a past from which we would wish to have desceneded. (shrink)

Originally published in 1971. The purpose of this book is to draw attention to important aspects of thought in the nineteenth century. While its central concerns lie within the philosophic tradition, materials drawn from the social sciences and elsewhere provide important illustrations of the intellectual movements that the author attempts to trace. This book aims at examining philosophic modes of thought as well as sifting presuppositions held in common by a diverse group of thinkers whose antecedents and whose intentions often (...) had little in common. After a preliminary tracing of the main strands of continuity within philosophy itself, the author concentrates on how, out of diverse and disparate sources, certain common beliefs and attitudes regarding history, man, and reason came to pervade a great deal of nineteenth-century thought. Geographically, this book focuses on English, French, and German thought. Mandelbaum believes that views regarding history and man and reason pose problems for philosophy, and he offers critical discussions of some of those problems at the conclusions of parts 2, 3, and 4. (shrink)

The historical sensibility of Western modernity is best captured by the phrase “acting upon a story that we can believe.” Whereas the most famous stories of historians facilitated nation-building processes, philosophers of history told the largest possible story to act upon: history itself. When the rise of an overwhelming postwar skepticism about the modern idea of history discredited the entire enterprise, the historical sensibility of “acting upon a story that we can believe” fell apart to its constituents: action, story form, (...) and belief in a feasible future outcome. Its constituent parts are nevertheless still hold, either separately or in paired arrangements. First, believable stories are still told, but without an equally believable future outcome to facilitate. Second, in the shape of what I call the prospect of unprecedented change, there still is a feasible vision of a future (in prospects of technology and the Anthropocene), but it defies story form. And third, it is even possible to upon that feasible future, but such action aims at avoiding worst case scenarios instead of facilitating best outcomes. These are, I believe, features of an emerging postwar historical sensibility that the theory and philosophy of history is yet to understand. (shrink)