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Frontmatter -- Contents -- Acknowledgements -- Abbreviations -- Introduction: From Symptomatology to Schizoanalysis -- 1 A Case of Thought -- 2 The Paradox of the Body and the Genesis of Form and Content -- 3 Symptoms, Repetition and the Productive Death Instinct -- 4 The Identity of the Critical and the Clinical -- 5 The People to Come -- Conclusion -- Bibliography -- Index

The work of Michel Foucault is much read, widely cited, and occasionally misunderstood. In response to this state of affairs, this collection aims to clarify, to contextualize, and to contribute to Foucauldian scholarship in a very specific way. Rather than offering either a conceptual introduction to Foucault's work, or a series of interventions aimed specifically at experts, After Foucault explores his critical afterlives, situates his work in current debates, and explains his intellectual legacy. As well as offering up-to-date assessments of Foucault's ongoing use in fields such as literary studies, sexuality studies, and history, chapters explore his relevance for urgent and emerging disciplines and debates, including ecology, animal studies, and the analysis of neoliberalism. Written in an accessible style, by leading experts, After Foucault demonstrates a commitment to taking seriously the work of a key twentieth-century thinker for contemporary academic disciplines, political phenomena, and cultural life

"Bernard Lonergan (1904-1984) was a Canadian Jesuit priest, philosopher, theologian, and economist. The University of Toronto has undertaken the publication of The Collected Works of Bernard Lonergan, for which 20-25 volumes are projected. His groundbreaking work Insight: A Study of Human Understanding (1957) attempted to understand how knowledge was advanced in the scientific disciplines, and how this could be applied to the human sciences, the arts, ethics, and theology. From the Internet Encyclopedia of Philosophy: "The success of the empirical methods of the natural sciences confirms that the mind reaches knowledge by an ascent from data, through hypothesis, to verification. To account for disciplines that deal with humans as makers of meanings and values, Lonergan generalized the notion of data to include the data of consciousness as well as the data of sense." Lonergan sought to apply this insight to the field of theology in his next major work, Method in Theology (1972), which aimed to establish a basis for agreement and progress in the discipline."--

"Like few other works of contemporary literature, Elena Ferrante's Neapolitan novels found an audience of passionate and engaged readers around the world. Inspired by Ferrante's intense depiction of female friendship and women's intellectual lives, four critics embarked upon a project that was both work and play: to create a series of epistolary readings of the Neapolitan Quartet that also develops new ways of reading and thinking together. In a series of intertwined, original, and daring readings of Ferrante's work and her fictional world, Sarah Chihaya, Merve Emre, Katherine Hill, and Jill Richards strike a tone at once critical and personal, achieving a way of talking about literature that falls between the seminar and the book club. Their letters make visible the slow, fractured, and creative accretion of ideas that underwrites all literary criticism and also illuminate the authors' lives outside the academy. The Ferrante Letters offers an improvisational, collaborative, and cumulative model for reading and writing with others, proposing a new method the authors call collective criticism. A book for fans of Ferrante and for literary scholars seeking fresh modes of intellectual exchange, The Ferrante Letters offers incisive criticism, insouciant riffs, and the pleasure of giving oneself over to an extended conversation about fiction with friends"--

"The Norton Critical Edition of The Art of War features an annotated translation by Michael Nylan of the classic Chinese text (mis) ascribed by Sun Tzu (aka Sun Wu, or Sunzi in pinyin), plus an "Interpretations" section featuring seven essays designed to fit that work into its historical contexts, past and present, East and West. As this ancient treatise focuses on strategies, training and discipline, as well as the broader philosophy of conflict resolution and building trust, The Art of War for millennia has not only served as a military classic, but also a classic (much as Thucydides does within Western tradition). Suggested Readings and selected bibliographies are also included"--

This paper is a critical analysis of a recent case decided by the Brazilian Constitutional Court, which can be considered as paradigmatic of the current approach of Brazilian case law with reference to constitutional interpretation. The case regards the unconstitutionality of a statute provision which allowed the enforcement of penalties pending a second instance appeal and therefore before res judicata. This analysis aims at discussing the concept of constitutional provisions and legal interpretation theory as well as the legal arguments applied in these cases. The approach endorsed by the Court will be argued from both a theoretical point of view and a political standpoint, in order to outline its inadequacy and conflict with the Rule of Law doctrine.

This paper is a critical analysis of a recent case decided by the Brazilian Constitutional Court, which can be considered as paradigmatic of the current approach of Brazilian case law with reference to constitutional interpretation. The case regards the unconstitutionality of a statute provision which allowed the enforcement of penalties pending a second instance appeal and therefore before res judicata. This analysis aims at discussing the concept of constitutional provisions and legal interpretation theory as well as the legal arguments applied in these cases. The approach endorsed by the Court will be argued from both a theoretical point of view and a political standpoint, in order to outline its inadequacy and conflict with the Rule of Law doctrine.

In this paper I consider how Edward Said elaborates his concept of exile—as both a physical displacement and as a hermeneutical situation or mode of critical activity—in a transhistorical dialogue with Erich Auerbach. In his efforts to delineate the interrelation between cultural discourses and historical 'regimes of knowledge,' Said shows intellectual exile (which gives rise to secular criticism) to be the preliminary step in a concrete act of cultural recuperation: namely the re-appropriation and mobilization of texts, through an exilic will to interpretation and synthesis. Through a close examination of Auerbach's 'Philology and Weltliteratur' and Said's 'Secular Criticism' I compare the writers' consciousness of their worldly socio-political situations, their humanistic goals, and their readings of cultural history—which they evaluate in the form of literary representations and interpretations of reality. Said locates agency in the exile's liminal situation, his 'unhomely' un-belonging, which affords him a unique perspective and a certain mobility of critical thought. He believes that Auerbach, in his cultural alienation as a Jew exiled to Istanbul during World War II, adopted such a threshold position and could thus exercise precisely this exilic will to criticism as he wrote his magisterial Mimesis. Through a 'worldly self-situating' between inside and outside and a refusal of all binding filiations or affiliations that would limit his ability to move freely between the two spaces, the secular critic following the model of Auerbach, can mediate contrapuntally between dominant and minority culture, challenge authority, and indeed, redistribute cultural capital to produce 'non-coercive knowledge in the interests of human freedom.' Exilic readings thus become a tool and weapon of resistance, which simultaneously enable a critical recovery of one's lost world and a reconstitution of the cultural mythos of 'home,' to impart historical, or at least aesthetic, coherence to the traumatic experience of loss.

Losonczi provides an illuminating account of Akeel Bilgrami's 'negotiated emergent secularism.' In contrast to classical liberalism, which lays claim to an absolute exterior position, a so-called Archimedian point, from which to address the religious believer on the superiority of secularism, Bilgrami posits a model according to which believers can be addressed on the basis of the tenets of the faith itself. Yet while such internalist argumentation might seem to be less authoritarian than the invocation of external principles, he nonetheless notes a fundamental asymmetry in Bilgrami's account. Adapted from the source document.

Nâzım Hikmet, 1902-1963; criticism and interpretation