By Telos Press · Friday, April 8, 2016 Telos Press is delighted to announce that two of its recent book publications, Ernst Jünger’s Sturm and Carl Schmitt’s Land and Sea: A World-Historical Meditation, have received IPPY Awards in the 2016 Independent Publisher Book Awards competition. Jünger’s Sturm, translated by Alexis P. Walker and edited by David Pan, received a Silver Award in the Military/Wartime Fiction category, and Schmitt’s Land and Sea, translated by Samuel Garrett Zeitlin and edited by Russell A. Berman and Samuel Garrett Zeitlin, received a Bronze Award in the Religion category. Congratulations to everybody for their outstanding work on these two important books!
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By Arno Tausch · Monday, April 4, 2016 In his account of the impact of Islam on Europe, Michael Ley pulls no punches, especially for all those readers, like the present reviewer, who still hope that a Muslim humanism and not Islamist terrorism will become the primary social movement in global Islam in the years to come. In a nutshell, Ley’s main theses are the following: Orthodox and radical Islam are the scourge of humanity. Ley calls Sharia Islam “the worst danger for democracy and human rights in the 21st Century.” Only an Islam without Sharia is compatible with human rights. Yet that is a vision for the future; current reality, according to Ley, is different. The Islamization of Europe is, according to Ley, the most visible change in most European societies. While liberal and educated citizens consider the increasing influence of conservative and radical Islam with great concern and regard the future of the continent as rather bleak, their so-called progressive opponents interpret the ongoing Islamization as a cultural enrichment that contributes to the historical overcoming of the obsolete nation-state. Ley goes as far as to say that today the pioneers of radical post-national Europe would prefer to abolish all symbols of national identity: indigenous Europeans should waive all national, cultural, religious, and ultimately also traditional sexual identities.
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By Katarzyna Bałżewska · Thursday, March 31, 2016 This article presents the connections between the Polish poet Czesław Miłosz and Thomas Mann’s The Magic Mountain. Miłosz’s fascination with the German novel, which has its roots in the 1930s, changed profoundly over the decades. Not only did the poet ponder on the immense intellectual value of The Magic Mountain, but he also turned to it eagerly as a form of literary “substance” and inspiration for his own works (The Seizure of Power, A Magic Mountain). The novel left deep marks on the author of The Captive Mind, because throughout his whole life he sought references to his own life in the fictitious events and characters from Mann’s story. The chosen fragments of texts and conversations with the Polish poet enable us to investigate the history of the extraordinary connection between Miłosz and this twentieth-century epic masterpiece, indicating at the same time the key moments of this “literary relationship.”
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By Andrew M. Wender · Wednesday, March 30, 2016 Consider the Aristotelian maxim that humankind “is by nature a political animal,” whose capacity for speech, unique “among the animals[,] . . . serves to reveal the advantageous and the harmful, and hence also the just and the unjust.” If one accepts this dictum (and, crucial to this article’s line of thinking, by no means must one necessarily adhere to Aristotle’s rationalist model of “man,” nor any other universalist account of humanness), then the ceaseless question remains: what specific sort(s) of speaking, morally reasoning animal might the human be read as constituting, from within the interpretive mindset of a particular historical and civilizational milieu? Of course, this question presupposes, in a manner that may well be at odds with the anthropological premises of a universalist modern political doctrine like human rights, that, rather than exhibiting a fixed, unitary essence, the human acts as a signifier; as such, this human signifier might potentially refer to myriad worldviews, and sources and assemblages of contextualizing meaning, across which the understanding of humanness can be differently constructed and construed.
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By Meili Steele · Tuesday, March 29, 2016 There has been an ongoing dispute between defenders of world disclosure (understood here in a loosely Heideggerian sense) and advocates of normative debate. I will take up a recent confrontation between Charles Taylor and Robert Brandom over this question as my point of departure for showing how world disclosure can expand the range of normative argument. I begin by distinguishing pre-reflective disclosure—the already interpreted, structured world in which we find ourselves—from reflective disclosure—the discrete intervention of a particular utterance or text. I discuss Taylor’s notion of social imaginaries as a way of thematizing our pre-reflective background and Talal Asad’s critique of Taylor to show how this background can be one space of argument. I then develop my own understanding of reflective disclosure, of which Taylor gives an inadequate account, developing my argument with help of literature, including a close analysis of Susan Glaspell short story “A Jury of Her Peers.” This story illustrates how world disclosure can make normative arguments without confining itself to Brandom’s or Habermas’s idea of the exchange of reasons.
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By Russell A. Berman · Monday, March 28, 2016 Traveling in Paris, Judith Butler published a “letter” dated November 14, in English on the Verso blog and in French in Libération, the day after the ISIS attacks, entitled “Mourning becomes the Law.” The short text treats two phenomena and argues for a connection between them: the process of mourning the victims of the attacks and the expansion of counter-terrorist practices by the state. Butler’s thesis is that the shared grieving of the dead served exclusively as a vehicle to justify amplified police powers: in this sense, mourning becomes the law, or at least law enforcement. A close look at her claims, however, shows significant deficiencies in the account of mourning and an important misreading of the Parisian response.
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