In his groundbreaking paper “Absence of diffusion in certain random lattices (1958)”, Philip W Anderson originated, described and developed the physical principles underlying the phenomenon of the ...localization of quantum objects due to disorder. Anderson's 1977 Nobel Prize citation featured that paper, which was fundamental for many subsequent developments in condensed matter physics and technical applications. After more than a half century, the subject continues to be of fundamental importance. In particular, in the last 25 years, the phenomenon of localization has proved to be crucial for the understanding of the quantum Hall effect, mesoscopic fluctuations in small conductors, some aspects of quantum chaotic behavior, and the localization and collective modes of electromagnetic and matter waves.
Starting from Adorno's dictum, what arts and culture could be after the reality of Auschwitz, the philosopher Sabine Kock takes central argumentations of Theodor W. Adorno and Max Horkheimer, Hannah ...Arendt, Jean-François Lyotard, Sarah Kofman, Georges Didi-Huberman into view. For all of them imagination is an indispensable philosophical category and social force, but in fundamentally different ways. Kant proves to be a central reference: on the one hand as the guarantor of an irretrievably past, coherent world, on the other hand as the source of a fateful turn in the dialectic of enlightenment. Film material of the trial against Adolf Eichmann as well as an epilogue referring to the reflective narrator Ruth Klüger add this perspective.
Ausgehend von Adornos einflussreichem Diktum, was Kultur nach Auschwitz überhaupt sein könne, nimmt die Philosophin Sabine Kock zentrale Argumentationen von Theodor W. Adorno und Max Horkheimer, Hannah Arendt, Jean-François Lyotard, Sarah Kofman, Georges Didi-Huberman in den Blick. Für sie alle ist die Einbildungskraft eine unabdingbare philosophische Kategorie und gesellschaftliche Kraft, jedoch auf grundlegend verschiedene Weise. Kant erweist sich dabei als zentrale Referenz: einerseits als Garant einer unwiederbringlich vergangenen, kohärenten Welt, andererseits als Quelle einer verhängnisvollen ‚Dialektik der Aufklärung‘. Filmmaterial aus dem Prozess gegen Adolf Eichmann sowie ein Epilog über die reflexive Erzählerin Ruth Klüger ergänzen diese Perspektive.
Winnicott's thinking continues to grow in importance in psychoanalysis today. This book can be described as a clinical primer: by presenting her own personal responses to Winnicott and her initial ...understanding of his thinking, the author tries to help others develop their own 'Winnicott' to assist with their clinical thinking. This book makes explicit the parallel in Winnicott's thinking between the situation of the baby and the 'nursing couple', and the patient and the 'analytic couple'. There are two helpful baby observation pieces which are aimed at first giving something of the experience of completing a baby observation and then of the reporting of it. In addition to these, there are chapters that treat Winnicott's thinking and the comparison of the original baby with the one who appears in the course of an adult therapy. Winnicott's thinking is first situated historically. Then each of his three stages of dependence are explored in detail: absolute dependence, relative dependence, and going towards independence. These are looked at from the viewpoint of the patient/baby and the mother/therapist in both developmental and clinical situations.
Cinema and experience Hansen, Miriam Bratu; Dimendberg, Edward
2011., 20110904, 2011, c2012., 2011-10-04, Letnik:
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Siegfried Kracauer, Walter Benjamin, and Theodor W. Adorno—affiliated through friendship, professional ties, and argument—developed an astute philosophical critique of modernity in which ...technological media played a key role. This book explores in depth their reflections on cinema and photography from the Weimar period up to the 1960s. Miriam Bratu Hansen brings to life an impressive archive of known and, in the case of Kracauer, less known materials and reveals surprising perspectives on canonic texts, including Benjamin's artwork essay. Her lucid analysis extrapolates from these writings the contours of a theory of cinema and experience that speaks to questions being posed anew as moving image culture evolves in response to digital technology.
The age of Auden Wasley, Aidan; Wasley, Aidan
2011., 2010, 2011, 2011-01-01
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How W. H. Auden's emigration to the United States changed the course of postwar American poetry W. H. Auden's emigration from England to the United States in 1939 marked more than a turning point in ...his own life and work—it changed the course of American poetry itself. The Age of Auden takes, for the first time, the full measure of Auden's influence on American poetry. Combining a broad survey of Auden's midcentury U.S. cultural presence with an account of his dramatic impact on a wide range of younger American poets—from Allen Ginsberg to Sylvia Plath—the book offers a new history of postwar American poetry.For Auden, facing private crisis and global catastrophe, moving to the United States became, in the famous words of his first American poem, a new "way of happening." But his redefinition of his work had a significance that was felt far beyond the pages of his own books. Aidan Wasley shows how Auden's signal role in the work and lives of an entire younger generation of American poets challenges conventional literary histories that place Auden outside the American poetic tradition. In making his case, Wasley pays special attention to three of Auden's most distinguished American inheritors, presenting major new readings of James Merrill, John Ashbery, and Adrienne Rich. The result is a persuasive and compelling demonstration of a novel claim: In order to understand modern American poetry, we need to understand Auden's central place within it.
Since Edward Said's foundational work, Orientalism has been singled out for critique as the quintessential example of Western intellectuals' collaboration with oppression. Controversies over the ...imbrications of knowledge and power and the complicity of Orientalism in the larger project of colonialism have been waged among generations of scholars. But has Orientalism come to stand in for all of the sins of European modernity, at the cost of neglecting the complicity of the rest of the academic disciplines?In this landmark theoretical investigation, Wael B. Hallaq reevaluates and deepens the critique of Orientalism in order to deploy it for rethinking the foundations of the modern project. Refusing to isolate or scapegoat Orientalism,Restating Orientalismextends the critique to other fields, from law, philosophy, and scientific inquiry to core ideas of academic thought such as sovereignty and the self. Hallaq traces their involvement in colonialism, mass annihilation, and systematic destruction of the natural world, interrogating and historicizing the set of causes that permitted modernity to wed knowledge to power.Restating Orientalismoffers a bold rethinking of the theory of the author, the concept of sovereignty, and the place of the secular Western self in the modern project, reopening the problem of power and knowledge to an ethical critique and ultimately theorizing an exit from modernity's predicaments. A remarkably ambitious attempt to overturn the foundations of a wide range of academic disciplines while also drawing on the best they have to offer,Restating Orientalismexposes the depth of academia's lethal complicity in modern forms of capitalism, colonialism, and hegemonic power.
Adorno notoriously asserted that there is no 'right' life in our current social world. This assertion has contributed to the widespread perception that his philosophy has no practical import or ...coherent ethics, and he is often accused of being too negative. Fabian Freyenhagen reconstructs and defends Adorno's practical philosophy in response to these charges. He argues that Adorno's deep pessimism about the contemporary social world is coupled with a strong optimism about human potential, and that this optimism explains his negative views about the social world, and his demand that we resist and change it. He shows that Adorno holds a substantive ethics, albeit one that is minimalist and based on a pluralist conception of the bad - a guide for living less wrongly. His incisive study does much to advance our understanding of Adorno, and is also an important intervention into current debates in moral philosophy.
The Souls of Black Folk is Du Bois's outstanding contribution to modern political theory. It is his still influential answer to the question, "What kind of politics should African Americans conduct ...to counter white supremacy?" Here, in a major addition to American studies and the first book-length philosophical treatment of Du Bois's thought, Robert Gooding-Williams examines the conceptual foundations of Du Bois's interpretation of black politics.
Common wisdom has it that when Auden left England for New York in January 1939, he had already written his best poems. He left behind (most critics believe) all the idealisms of the 1930s and all ...serious concerns to become an unserious poet, a writer of ingenious, agreeable, minor lyrics. Lucy McDiarmid argues that such readers, spoiled by the simple intensities of apocalypse, distort and misjudge Auden's greatest work. She shows that once Auden was freed from the obligation to criticize and reform the society of his native country, he devoted his imaginative energies to commentary on art. And about art he was never complaisant: with greater passion than he had ever used to undermine "bourgeois" society, Auden undermined literature. Every major poem and every essay became a retractio, a statement of art's frivolity, vanity, and guilt. Auden's Apologies for Poetry, then, sets forth the unorthodox notion that the chief subject of later, "New Yorker" Auden is the insignificance of poetry. Commenting on all the major poems and essays from the 1930s through the 1960s, and analyzing manuscript revisions and unpublished works, it charts the changes in Auden's poetics in the light of his shift from an oral to a written model of poetry. In his earliest work Auden voices the tentative hope that poems can be like loving spoken words, transforming and redeeming, themselves carriers of value. After 1939 he takes for granted a written model. His later essays and poems deny art spiritual value, claiming that "love, or truth in any serious sense" is a "reticence," the unarticulated worth that exists--if at all--outside the words on the page. Later Auden creates a poetics of apology and self-deprecation, a radical undermining of poetry itself.
Originally published in 1990.
ThePrinceton Legacy Libraryuses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
In the contemporary world of neoliberalism, efficiency is treated as the vehicle of political and economic health .State bureaucracy, but not corporate bureaucracy, is seen as inefficient, and ...privatization is seen as a magic cure for social ills. In Public Things: Democracy in Disrepair, Bonnie Honig asks whether democracy is possible in the absence of public services, spaces, and utilities. In other words, if neoliberalism leaves to democracy merely electoral majoritarianism and procedures of deliberation while divesting democratic states of their ownership of public things, what will the impact be?
Following Tocqueville, who extolled the virtues of “pursuing in common the objects of common desires,” Honig focuses not on the demos but on the objects of democratic life. Democracy, as she points out, postulates public things—infrastructure, monuments, libraries—that citizens use, care for, repair, and are gathered up by. To be “gathered up” refers to the work of D. W. Winnicott, the object relations psychoanalyst who popularized the idea of “transitional objects”—the toys, teddy bears, or favorite blankets by way of which infants come to understand themselves as unified selves with an inside and an outside in relation to others. The wager of Public Things is that the work transitional objects do for infants is analogously performed for democratic citizens by public things, which press us into object relations with others and with ourselves.
Public Things attends also to the historically racial character of public things: public lands taken from indigenous peoples, access to public goods restricted to white majorities. Drawing on Hannah Arendt, who saw how things fabricated by humans lend stability to the human world, Honig shows how Arendt and Winnicott—both theorists of livenesss—underline the material and psychological conditions necessary for object permanence and the reparative work needed for a more egalitarian democracy.
