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He graduated from Northwestern University's Department of German Literature and Critical Thought, where he wrote his dissertation on Hoelderlin's novel Hyperion. His present research interests span modern and Classical literature, literary theory, continental philosophy, media studies, and German idealism, and he has published many articles on topics in these fields, as well as a translation with critical introduction of Fichte's Closed Commercial State. He most recent book, Celebricities: Media Culture and Gadget Commodity Life, was published July 2016 by Fordham University Press, and has been subject of a online forum organized through syndicate.net.<br /><span class="u-fw700">Supervisors: </span>Peter Fenves, Sam Weber, Terry Pinkard<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="ri-section"><div class="ri-section-header"><span>Interests</span><a class="ri-more-link js-profile-ri-list-card" data-click-track="profile-user-info-primary-research-interest" data-has-card-for-ri-list="209097">View All (20)</a></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="209097" href="https://www.academia.edu/Documents/in/Continental_Philosophy"><div id="js-react-on-rails-context" style="display:none" 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class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Anthony Curtis Adler</h3></div><div class="js-work-strip profile--work_container" data-work-id="49432556"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49432556/INDEX_for_Politics_and_Truth_in_H%C3%B6lderlin_Hyperion_and_the_Choreographic_Project_of_Modernity_Studies_in_German_Literature_Linguistics_and_Culture_"><img alt="Research paper thumbnail of INDEX for Politics and Truth in Hölderlin: Hyperion and the Choreographic Project of Modernity (Studies in German Literature Linguistics and Culture)" class="work-thumbnail" src="https://attachments.academia-assets.com/67785065/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a 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data-click-track="profile-work-strip-title" href="https://www.academia.edu/49346102/Politics_and_Truth_in_H%C3%B6lderlin_Hyperion_and_the_Choreographic_Project_of_Modernity_Studies_in_German_Literature_Linguistics_and_Culture_">Politics and Truth in Hölderlin: Hyperion and the Choreographic Project of Modernity (Studies in German Literature Linguistics and Culture)</a></div><div class="wp-workCard_item"><span>Politics and Truth in Hölderlin: Hyperion and the Choreographic Project of Modernity (Studies in German Literature Linguistics and Culture) </span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">TO purchase from Camden House at a 35% discount, USE promotion code: BB135 While few would que...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">TO purchase from Camden House at a 35% discount, USE promotion code: BB135<br /><br /><br /><br />While few would question the importance of Friedrich Hölderlin (1770-1843) for the development of German idealism and twentieth-century literature, philosophy, and critical theory, Hölderlin scholarship remains largely inaccessible to those working in English. This is especially true for his novel Hyperion - otherwise his most accessible work - which has not had a book-length study in English devoted to it in more than three decades. Anthony Curtis Adler opens Hölderlin's novel up to the reader by stressing its literary uniqueness, philosophical riches, complex ties with contemporaneous discourses, and relevance to contemporary Continental political theory. Neither merely a stepping-stone to his later and more esoteric poetry, nor a novelistic presentation of an idealist dialectics, Hyperion offers a powerful new vision of the relation between poetry, political economy, and philosophical truth. Poetry, for Hölderlin, anticipates forms of political life that have only been obscurely glimpsed; rather than imitating a luminously given idea of the Good, it patiently guides toward a dimly sensed better world. Thus it replaces the Platonic philosopher-king with the poetic leader of the dance. Yet in just this way, Adler shows, Hyperion's project converges with a constellation of quintessentially "modern" discourses and practices, including the codification of dance in early modernity and the rise of political economy in the 18th century. Readers will discover the "choreographic" logic underlying both of these - and, with this, a new way to think about the relations between literature, politics, economics, and dance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e7db46e8d471c4f86cdd293a08477ea3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67720095,"asset_id":49346102,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67720095/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49346102"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49346102"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49346102; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49346102]").text(description); $(".js-view-count[data-work-id=49346102]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49346102; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49346102']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49346102, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e7db46e8d471c4f86cdd293a08477ea3" } } $('.js-work-strip[data-work-id=49346102]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49346102,"title":"Politics and Truth in Hölderlin: Hyperion and the Choreographic Project of Modernity (Studies in German Literature Linguistics and Culture)","translated_title":"","metadata":{"abstract":"TO purchase from Camden House at a 35% discount, USE promotion code: BB135\n\n\n\nWhile few would question the importance of Friedrich Hölderlin (1770-1843) for the development of German idealism and twentieth-century literature, philosophy, and critical theory, Hölderlin scholarship remains largely inaccessible to those working in English. 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data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What becomes of life, experience, and truth in the hyperconsumeristic culture of the twenty-first century? What happens to the phenomenological call to go "back to the things themselves" when these things, to an ever greater degree, involve a televised life that is not ours to live, celebrities who are utterly like us yet infinitely untouchable, and uncannily pluripotent electronic gadgets? Combining sustained philosophical inquiry with fragmentary and experimental theoretical interventions, Anthony Curtis Adler rethinks Marxist materialism and the Heideggerian project in terms of the singular experiences of late capitalism. In doing so, he reveals how the disarticulation of life via the commodity fetish demands at once a new notion of phenomenological method and an ontology oriented toward the radical contingency of being itself as transcendental ground.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4ca9ee5caa8d12fe8400e65a50070105" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46632862,"asset_id":26319457,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46632862/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26319457"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26319457"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26319457; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26319457]").text(description); $(".js-view-count[data-work-id=26319457]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26319457; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26319457']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26319457, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4ca9ee5caa8d12fe8400e65a50070105" } } $('.js-work-strip[data-work-id=26319457]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26319457,"title":"\"Table of Contents\" and \"Introduction,\" Celebricities: Media Culture and the Phenomenology of Gadget Commodity Life (Fordham University Press)","translated_title":"","metadata":{"abstract":"What becomes of life, experience, and truth in the hyperconsumeristic culture of the twenty-first century? What happens to the phenomenological call to go \"back to the things themselves\" when these things, to an ever greater degree, involve a televised life that is not ours to live, celebrities who are utterly like us yet infinitely untouchable, and uncannily pluripotent electronic gadgets? Combining sustained philosophical inquiry with fragmentary and experimental theoretical interventions, Anthony Curtis Adler rethinks Marxist materialism and the Heideggerian project in terms of the singular experiences of late capitalism. In doing so, he reveals how the disarticulation of life via the commodity fetish demands at once a new notion of phenomenological method and an ontology oriented toward the radical contingency of being itself as transcendental ground."},"translated_abstract":"What becomes of life, experience, and truth in the hyperconsumeristic culture of the twenty-first century? 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dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6246819"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6246819/The_Afterlife_of_Genre_Remnants_of_the_Trauerspiel_in_Buffy_the_Vampire_Slayer"><img alt="Research paper thumbnail of The Afterlife of Genre: Remnants of the Trauerspiel in Buffy the Vampire Slayer" class="work-thumbnail" src="https://attachments.academia-assets.com/37684888/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6246819/The_Afterlife_of_Genre_Remnants_of_the_Trauerspiel_in_Buffy_the_Vampire_Slayer">The Afterlife of Genre: Remnants of the Trauerspiel in Buffy the Vampire Slayer</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Could there have been television without California? California without television? The one shows...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Could there have been television without California? California without television? The one shows the other: the ostentatiously novel singularity of the place and the seemingly self-effacing transparency of the medium. Yet if television and California both promise again and again to offer us something new, young, immaculate in its transience — a pure surface that will never get caught in the ditch of time — they are also both haunted through and through: by the itinerant contents of the past that they cannot banish, by memories of the infantile-perverse utopian fantasies that taunt us in constant replay (“If you’re going to San Francisco…,” “two girls for every guy”), by the contradiction played out in the very gesture of dismissing history and leaving the dead to bury the dead. California and television, as it were, conspire in a vampirologic: the forever-young is what has been there the longest, what really “takes us back.” And so we also will take ourselves back: to Buffy the Vampire Slayer, already almost charmingly quaint, and Walter Benjamin’s magnum opus The Origin of the German Mourning-Play. What can come of this improbable conjunction? It will not seem too strange that Benjamin, posthumous wanderer across the textures of Americana, should again take up lodging at the Hotel California. But more is at stake than just another hapless visitation from the on high of high theory: reading Buffy as the remediated afterlife of the dead-on-arrival genre of the baroque German mourning play, Adler’s book records the first broken, awkward steps toward a project that, with the recent rise of “quality television,” seems more urgent than ever before: a political-theological characteristic of the television series.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="165bc2409ee5a8f91934eaceac0f8b9b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37684888,"asset_id":6246819,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37684888/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6246819"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6246819"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6246819; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6246819]").text(description); $(".js-view-count[data-work-id=6246819]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6246819; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6246819']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 6246819, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "165bc2409ee5a8f91934eaceac0f8b9b" } } $('.js-work-strip[data-work-id=6246819]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6246819,"title":"The Afterlife of Genre: Remnants of the Trauerspiel in Buffy the Vampire Slayer","translated_title":"","metadata":{"abstract":"Could there have been television without California? California without television? The one shows the other: the ostentatiously novel singularity of the place and the seemingly self-effacing transparency of the medium. Yet if television and California both promise again and again to offer us something new, young, immaculate in its transience — a pure surface that will never get caught in the ditch of time — they are also both haunted through and through: by the itinerant contents of the past that they cannot banish, by memories of the infantile-perverse utopian fantasies that taunt us in constant replay (“If you’re going to San Francisco…,” “two girls for every guy”), by the contradiction played out in the very gesture of dismissing history and leaving the dead to bury the dead. California and television, as it were, conspire in a vampirologic: the forever-young is what has been there the longest, what really “takes us back.” And so we also will take ourselves back: to Buffy the Vampire Slayer, already almost charmingly quaint, and Walter Benjamin’s magnum opus The Origin of the German Mourning-Play. What can come of this improbable conjunction? It will not seem too strange that Benjamin, posthumous wanderer across the textures of Americana, should again take up lodging at the Hotel California. But more is at stake than just another hapless visitation from the on high of high theory: reading Buffy as the remediated afterlife of the dead-on-arrival genre of the baroque German mourning play, Adler’s book records the first broken, awkward steps toward a project that, with the recent rise of “quality television,” seems more urgent than ever before: a political-theological characteristic of the television series.","publisher":"Punctum Books"},"translated_abstract":"Could there have been television without California? California without television? The one shows the other: the ostentatiously novel singularity of the place and the seemingly self-effacing transparency of the medium. Yet if television and California both promise again and again to offer us something new, young, immaculate in its transience — a pure surface that will never get caught in the ditch of time — they are also both haunted through and through: by the itinerant contents of the past that they cannot banish, by memories of the infantile-perverse utopian fantasies that taunt us in constant replay (“If you’re going to San Francisco…,” “two girls for every guy”), by the contradiction played out in the very gesture of dismissing history and leaving the dead to bury the dead. California and television, as it were, conspire in a vampirologic: the forever-young is what has been there the longest, what really “takes us back.” And so we also will take ourselves back: to Buffy the Vampire Slayer, already almost charmingly quaint, and Walter Benjamin’s magnum opus The Origin of the German Mourning-Play. What can come of this improbable conjunction? It will not seem too strange that Benjamin, posthumous wanderer across the textures of Americana, should again take up lodging at the Hotel California. But more is at stake than just another hapless visitation from the on high of high theory: reading Buffy as the remediated afterlife of the dead-on-arrival genre of the baroque German mourning play, Adler’s book records the first broken, awkward steps toward a project that, with the recent rise of “quality television,” seems more urgent than ever before: a political-theological characteristic of the television series.","internal_url":"https://www.academia.edu/6246819/The_Afterlife_of_Genre_Remnants_of_the_Trauerspiel_in_Buffy_the_Vampire_Slayer","translated_internal_url":"","created_at":"2014-03-01T00:11:38.132-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":209097,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[],"downloadable_attachments":[{"id":37684888,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37684888/thumbnails/1.jpg","file_name":"Adler_Afterlife_of_Genre_EBook.pdf","download_url":"https://www.academia.edu/attachments/37684888/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Afterlife_of_Genre_Remnants_of_the_T.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37684888/Adler_Afterlife_of_Genre_EBook-libre.pdf?1432101734=\u0026response-content-disposition=attachment%3B+filename%3DThe_Afterlife_of_Genre_Remnants_of_the_T.pdf\u0026Expires=1733266021\u0026Signature=Ngag2KAy~70wT8hjIpDFOw17z4wBA6NL9K6zjsSOQdWpyEA1ThWDBcLoDj1EeQOe-gqdi7Eo~cBnTL-csAooJkSJEwf~DpYYQD0OWAbq3Dhe1W-KA9vyDLI21tdKV1d39Fg4NpNHNSk1mWVM9-ylWI-K6ZvlqHFyGAVcCl1HRVLa~PLRfyN9tOno6~s7z2rM9D8gr~M9b2wU~pqQEG8IQCschutxlH5YvZiO884vAYZFoVnujpNCBhp8K2KY452Jmtjg7g9ZxijWLCZwfgHkboXFUY1VDnTGHufnKl1-38ilF2KgJzwiNJdpNkl2BnkCKkZp4dvB1EXPi~pQPVeayA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Afterlife_of_Genre_Remnants_of_the_Trauerspiel_in_Buffy_the_Vampire_Slayer","translated_slug":"","page_count":77,"language":"en","content_type":"Work","owner":{"id":209097,"first_name":"Anthony Curtis","middle_initials":"","last_name":"Adler","page_name":"AnthonyCurtisAdler","domain_name":"yonsei","created_at":"2010-06-28T07:46:42.079-07:00","display_name":"Anthony Curtis Adler","url":"https://yonsei.academia.edu/AnthonyCurtisAdler"},"attachments":[{"id":37684888,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37684888/thumbnails/1.jpg","file_name":"Adler_Afterlife_of_Genre_EBook.pdf","download_url":"https://www.academia.edu/attachments/37684888/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"The_Afterlife_of_Genre_Remnants_of_the_T.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37684888/Adler_Afterlife_of_Genre_EBook-libre.pdf?1432101734=\u0026response-content-disposition=attachment%3B+filename%3DThe_Afterlife_of_Genre_Remnants_of_the_T.pdf\u0026Expires=1733266021\u0026Signature=Ngag2KAy~70wT8hjIpDFOw17z4wBA6NL9K6zjsSOQdWpyEA1ThWDBcLoDj1EeQOe-gqdi7Eo~cBnTL-csAooJkSJEwf~DpYYQD0OWAbq3Dhe1W-KA9vyDLI21tdKV1d39Fg4NpNHNSk1mWVM9-ylWI-K6ZvlqHFyGAVcCl1HRVLa~PLRfyN9tOno6~s7z2rM9D8gr~M9b2wU~pqQEG8IQCschutxlH5YvZiO884vAYZFoVnujpNCBhp8K2KY452Jmtjg7g9ZxijWLCZwfgHkboXFUY1VDnTGHufnKl1-38ilF2KgJzwiNJdpNkl2BnkCKkZp4dvB1EXPi~pQPVeayA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":8,"name":"Critical Theory","url":"https://www.academia.edu/Documents/in/Critical_Theory"},{"id":188,"name":"Cultural Studies","url":"https://www.academia.edu/Documents/in/Cultural_Studies"},{"id":659,"name":"Comparative Literature","url":"https://www.academia.edu/Documents/in/Comparative_Literature"},{"id":662,"name":"German Literature","url":"https://www.academia.edu/Documents/in/German_Literature"},{"id":934,"name":"Media and Cultural Studies","url":"https://www.academia.edu/Documents/in/Media_and_Cultural_Studies"},{"id":1571,"name":"Television Studies","url":"https://www.academia.edu/Documents/in/Television_Studies"},{"id":8121,"name":"Baroque Art and Literature","url":"https://www.academia.edu/Documents/in/Baroque_Art_and_Literature"},{"id":8296,"name":"Gothic Literature","url":"https://www.academia.edu/Documents/in/Gothic_Literature"},{"id":8330,"name":"Walter Benjamin","url":"https://www.academia.edu/Documents/in/Walter_Benjamin"},{"id":13958,"name":"Media","url":"https://www.academia.edu/Documents/in/Media"},{"id":14382,"name":"Buffy the Vampire Slayer","url":"https://www.academia.edu/Documents/in/Buffy_the_Vampire_Slayer"},{"id":57507,"name":"Joss Whedon","url":"https://www.academia.edu/Documents/in/Joss_Whedon"},{"id":61858,"name":"Vampires in Film and Literature","url":"https://www.academia.edu/Documents/in/Vampires_in_Film_and_Literature"},{"id":184170,"name":"Buffy Studies","url":"https://www.academia.edu/Documents/in/Buffy_Studies"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1104482"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/1104482/Closed_Commercial_State_Translation_and_Critical_Introduction"><img alt="Research paper thumbnail of Closed Commercial State: Translation and Critical Introduction" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/1104482/Closed_Commercial_State_Translation_and_Critical_Introduction">Closed Commercial State: Translation and Critical Introduction</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Appearing for the first time in a complete English translation, The Closed Commercial State repre...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Appearing for the first time in a complete English translation, The Closed Commercial State represents the most sustained attempt of J. G. Fichte, the famed author of The Doctrine of Science, to apply idealistic philosophy to political economy. In the accompanying interpretive essay, Anthony Curtis Adler challenges the conventional scholarly view of The Closed Commercial State as a curious footnote to Fichte’s thought. The Closed Commercial State, which Fichte himself regarded as his “best, most thought-through work,” not only attests to a life-long interest in economics, but is of critical importance to his entire philosophical project. Carefully unpacking the philosophical nuances of Fichte’s argument and its complex relationship to other texts in his oeuvre, Adler argues that The Closed Commercial State presents an understanding of the nature of history, and the relation of history to politics, that differs significantly from the teleological notions of history advanced by Schelling and later Hegel. This critical scholarly edition includes a German-English glossary, annotations, and page references to both major German editions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1104482"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1104482"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1104482; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1104482]").text(description); $(".js-view-count[data-work-id=1104482]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1104482; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1104482']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1104482, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=1104482]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1104482,"title":"Closed Commercial State: Translation and Critical Introduction","translated_title":"","metadata":{"abstract":"Appearing for the first time in a complete English translation, The Closed Commercial State represents the most sustained attempt of J. 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This critical scholarly edition includes a German-English glossary, annotations, and page references to both major German editions."},"translated_abstract":"Appearing for the first time in a complete English translation, The Closed Commercial State represents the most sustained attempt of J. G. Fichte, the famed author of The Doctrine of Science, to apply idealistic philosophy to political economy. In the accompanying interpretive essay, Anthony Curtis Adler challenges the conventional scholarly view of The Closed Commercial State as a curious footnote to Fichte’s thought. The Closed Commercial State, which Fichte himself regarded as his “best, most thought-through work,” not only attests to a life-long interest in economics, but is of critical importance to his entire philosophical project. Carefully unpacking the philosophical nuances of Fichte’s argument and its complex relationship to other texts in his oeuvre, Adler argues that The Closed Commercial State presents an understanding of the nature of history, and the relation of history to politics, that differs significantly from the teleological notions of history advanced by Schelling and later Hegel. 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While the form of political agency of the catastrophe to come involves a differend, this differend cannot be attached to a proper name, however problematic its mode of signification. This, however, suggests the even greater relevance of Lyotard's treatment, in the conclusion of The Differend, of capitalism in terms of temporal contradiction, as well as his theorization of oikos and ecology in subsequent works, where he distinguishes between the economic and the ecological. This distinction, I conclude, is rendered problematic by the catastrophe to come, as indeed is any attempt to draw an absolute distinction between "philosophical politics" and mere technocratic management or even to exclude speculation from the heart of philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f163b5fdf7fe5b4e518d8c189b01179b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":117999105,"asset_id":123605800,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/117999105/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123605800"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123605800"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123605800; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123605800]").text(description); $(".js-view-count[data-work-id=123605800]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123605800; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123605800']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123605800, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f163b5fdf7fe5b4e518d8c189b01179b" } } $('.js-work-strip[data-work-id=123605800]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123605800,"title":"The Catastrophe to Come: Lyotard's Differend and the Tragedy of the Ecological","translated_title":"","metadata":{"doi":"10.8540/philtoday202224442","abstract":"Taking its departure from The Differend's analysis of Auschwitz as a sign for the evental character of history, I argue that the looming ecological disaster we now face reveals both the continuing relevance and limits of Lyotard's thought. 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This distinction, I conclude, is rendered problematic by the catastrophe to come, as indeed is any attempt to draw an absolute distinction between \"philosophical politics\" and mere technocratic management or even to exclude speculation from the heart of philosophy.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Philosophy Today "},"translated_abstract":"Taking its departure from The Differend's analysis of Auschwitz as a sign for the evental character of history, I argue that the looming ecological disaster we now face reveals both the continuing relevance and limits of Lyotard's thought. While the form of political agency of the catastrophe to come involves a differend, this differend cannot be attached to a proper name, however problematic its mode of signification. This, however, suggests the even greater relevance of Lyotard's treatment, in the conclusion of The Differend, of capitalism in terms of temporal contradiction, as well as his theorization of oikos and ecology in subsequent works, where he distinguishes between the economic and the ecological. 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Aristotle's Protrepticus, the longest extant fragment from his so-called popul...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">May 1 st , 2021 I. Aristotle's Protrepticus, the longest extant fragment from his so-called popular writings, ends with a word so harsh that, had he posted it online and had it gone viral, might have cost him his job: We should, therefore, either philosophize or say goodbye to life and leave from here, since all other things seem to be so much silliness and idle talk. 1 Silliness, idle talk: or in other words: chatter. This word, like so many in English and other languages, suggests the reduction of talk to the mere physical movements of the organs of speech. The critique of chatter has been an incessant theme in the philosophical lineage that traces back to ancient Greece, though certainly not in this alone. It is, one suspects, the only constant. It takes us from the pre-Socratics and Plato and Aristotle all the way to Heidegger's analysis of "idle talk" (Gerede) and to Carnap's logical positivism. 2 And it is always a double edged-sword: in their war against chatter, philosophers have more often than not turned against each other, and, more than once, found themselves sawing off the branch on which they sat. The penultimate and final proposition of Wittgenstein's Tractatus turned this very act into a mystery:</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a65270b730322d68ceacd7aad7ca2e97" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67720177,"asset_id":49346189,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67720177/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49346189"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49346189"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49346189; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49346189]").text(description); $(".js-view-count[data-work-id=49346189]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49346189; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49346189']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49346189, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a65270b730322d68ceacd7aad7ca2e97" } } $('.js-work-strip[data-work-id=49346189]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49346189,"title":"Brief Notes toward a Political Phenomenology of Gossip","translated_title":"","metadata":{"abstract":"May 1 st , 2021 I. 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It takes us from the pre-Socratics and Plato and Aristotle all the way to Heidegger's analysis of \"idle talk\" (Gerede) and to Carnap's logical positivism. 2 And it is always a double edged-sword: in their war against chatter, philosophers have more often than not turned against each other, and, more than once, found themselves sawing off the branch on which they sat. The penultimate and final proposition of Wittgenstein's Tractatus turned this very act into a mystery:","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Philosophy World Democracy "},"translated_abstract":"May 1 st , 2021 I. 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It takes us from the pre-Socratics and Plato and Aristotle all the way to Heidegger's analysis of \"idle talk\" (Gerede) and to Carnap's logical positivism. 2 And it is always a double edged-sword: in their war against chatter, philosophers have more often than not turned against each other, and, more than once, found themselves sawing off the branch on which they sat. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44775870"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44775870/Dis_encapsulation_Object_Oriented_Programming_and_the_Phenomenology_of_Experience"><img alt="Research paper thumbnail of Dis-encapsulation: Object-Oriented Programming and the Phenomenology of Experience" class="work-thumbnail" src="https://attachments.academia-assets.com/65267225/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44775870/Dis_encapsulation_Object_Oriented_Programming_and_the_Phenomenology_of_Experience">Dis-encapsulation: Object-Oriented Programming and the Phenomenology of Experience</a></div><div class="wp-workCard_item"><span>Ex-position</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Starting out from a general consideration of the concepts of code, abstraction, and programming p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Starting out from a general consideration of the concepts of code, abstraction, and programming paradigm, and of how computers compel us to reconceive of thinking as technē rather than as the realization of a given natural endowment, this essay argues that object-oriented programming, through the concepts of encapsulation and interface, offers powerful resources for reorienting ontology. Just as the interface, which mediates between a human agent and a hidden (en-capsulated) mechanism, is itself a technical accomplishment, the philosophical text, rather than serving as a representation of reality, can itself be understood as the production of a kind of interface (with beings, with Being, or even with that which is beyond Being)-or, in other words, as a script whose interpretation yields a concrete system of encapsulation and dis-encapsulation. This, in turn, offers a new way of approaching the central concern of Martin Heidegger's later philosophy: the relation of technology and truth, and ultimately also politics and political subjectivity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1a3333034e6a6e94265cb1119d640bfe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65267225,"asset_id":44775870,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65267225/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44775870"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44775870"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44775870; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44775870]").text(description); $(".js-view-count[data-work-id=44775870]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44775870; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44775870']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44775870, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1a3333034e6a6e94265cb1119d640bfe" } } $('.js-work-strip[data-work-id=44775870]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44775870,"title":"Dis-encapsulation: Object-Oriented Programming and the Phenomenology of Experience","translated_title":"","metadata":{"abstract":"Starting out from a general consideration of the concepts of code, abstraction, and programming paradigm, and of how computers compel us to reconceive of thinking as technē rather than as the realization of a given natural endowment, this essay argues that object-oriented programming, through the concepts of encapsulation and interface, offers powerful resources for reorienting ontology. Just as the interface, which mediates between a human agent and a hidden (en-capsulated) mechanism, is itself a technical accomplishment, the philosophical text, rather than serving as a representation of reality, can itself be understood as the production of a kind of interface (with beings, with Being, or even with that which is beyond Being)-or, in other words, as a script whose interpretation yields a concrete system of encapsulation and dis-encapsulation. 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Trump, Fichte’s Closed Commercial State, and the Perverse Dialectic of Neoliberal Risk" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/42992676/What_s_the_Deal_Trump_Fichte_s_Closed_Commercial_State_and_the_Perverse_Dialectic_of_Neoliberal_Risk">What’s the Deal? Trump, Fichte’s Closed Commercial State, and the Perverse Dialectic of Neoliberal Risk</a></div><div class="wp-workCard_item"><span>Fudan Journal of the Humanities and Social Sciences </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following paper seeks to understand Donald Trump as a “dialectical image” for the contradicti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The following paper seeks to understand Donald Trump as a “dialectical image” for the contradictions of neoliberal capitalism. Trump’s management style, as described in his Art of the Deal, combines a fetishizing of entrepreneurial risk as a “lifestyle” with the insistence that it is not the entrepreneur but his targets who are ultimately exposed to risk. This suggests that we might understand the elevation of “deal-making” to a lifestyle as a characteristic of modernity that, with neoliberalism, is increasingly coming to the fore. Such a critique of modernity, I further argue, is anticipated by Fichte’s Closed Commercial State with its intriguing dialectic of risk. I conclude by arguing that Trump’s politics marks the rise of a new, specifically American style of Fascism—one that demands identification not with the state as supra-individual collective, but with an impersonal system governing over individual lives and rendering them precarious.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42992676"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42992676"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42992676; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42992676]").text(description); $(".js-view-count[data-work-id=42992676]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42992676; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42992676']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 42992676, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=42992676]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42992676,"title":"What’s the Deal? Trump, Fichte’s Closed Commercial State, and the Perverse Dialectic of Neoliberal Risk","translated_title":"","metadata":{"abstract":"The following paper seeks to understand Donald Trump as a “dialectical image” for the contradictions of neoliberal capitalism. Trump’s management style, as described in his Art of the Deal, combines a fetishizing of entrepreneurial risk as a “lifestyle” with the insistence that it is not the entrepreneur but his targets who are ultimately exposed to risk. This suggests that we might understand the elevation of “deal-making” to a lifestyle as a characteristic of modernity that, with neoliberalism, is increasingly coming to the fore. Such a critique of modernity, I further argue, is anticipated by Fichte’s Closed Commercial State with its intriguing dialectic of risk. I conclude by arguing that Trump’s politics marks the rise of a new, specifically American style of Fascism—one that demands identification not with the state as supra-individual collective, but with an impersonal system governing over individual lives and rendering them precarious.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Fudan Journal of the Humanities and Social Sciences "},"translated_abstract":"The following paper seeks to understand Donald Trump as a “dialectical image” for the contradictions of neoliberal capitalism. Trump’s management style, as described in his Art of the Deal, combines a fetishizing of entrepreneurial risk as a “lifestyle” with the insistence that it is not the entrepreneur but his targets who are ultimately exposed to risk. This suggests that we might understand the elevation of “deal-making” to a lifestyle as a characteristic of modernity that, with neoliberalism, is increasingly coming to the fore. Such a critique of modernity, I further argue, is anticipated by Fichte’s Closed Commercial State with its intriguing dialectic of risk. I conclude by arguing that Trump’s politics marks the rise of a new, specifically American style of Fascism—one that demands identification not with the state as supra-individual collective, but with an impersonal system governing over individual lives and rendering them precarious.","internal_url":"https://www.academia.edu/42992676/What_s_the_Deal_Trump_Fichte_s_Closed_Commercial_State_and_the_Perverse_Dialectic_of_Neoliberal_Risk","translated_internal_url":"","created_at":"2020-05-09T14:45:29.935-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":209097,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"What_s_the_Deal_Trump_Fichte_s_Closed_Commercial_State_and_the_Perverse_Dialectic_of_Neoliberal_Risk","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":209097,"first_name":"Anthony Curtis","middle_initials":"","last_name":"Adler","page_name":"AnthonyCurtisAdler","domain_name":"yonsei","created_at":"2010-06-28T07:46:42.079-07:00","display_name":"Anthony Curtis Adler","url":"https://yonsei.academia.edu/AnthonyCurtisAdler"},"attachments":[],"research_interests":[{"id":5223,"name":"Gambling Studies","url":"https://www.academia.edu/Documents/in/Gambling_Studies"},{"id":5781,"name":"Fascism","url":"https://www.academia.edu/Documents/in/Fascism"},{"id":5878,"name":"Nationalism","url":"https://www.academia.edu/Documents/in/Nationalism"},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism"},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte"},{"id":167228,"name":"Economic Nationalism","url":"https://www.academia.edu/Documents/in/Economic_Nationalism"},{"id":1250479,"name":"Donald Trump","url":"https://www.academia.edu/Documents/in/Donald_Trump"}],"urls":[{"id":9012214,"url":"https://rdcu.be/b34fK"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35331461"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35331461/Unspeakable_Trash_Heidegger_Philip_K_Dick_and_the_Philosophy_of_Horror"><img alt="Research paper thumbnail of Unspeakable Trash: Heidegger, Philip K. Dick, and the Philosophy of Horror" class="work-thumbnail" src="https://attachments.academia-assets.com/62764994/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35331461/Unspeakable_Trash_Heidegger_Philip_K_Dick_and_the_Philosophy_of_Horror">Unspeakable Trash: Heidegger, Philip K. Dick, and the Philosophy of Horror</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on commun...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on communication enforcing the boundary between sacred and profane. This chapter argues, however, that there is also an exoteric apophaticism: a nothingness, silence, or even unspeakable horror haunting and shadowing everyday life. Starting from a reading of Being and Time, I contrast Heidegger's formal indication to a "material indication"; whereas formal indication makes it possible to show possibility as possibility, material indication exposes an event without relation to possibility. Yet it is above all in the novel that we experience this event. After briefly considering Apuleius and Flaubert, I turn to Philip K. Dick, arguing that his science fiction, first published as "trashy" pulp fiction, involves a radical experience of an exoteric apophaticism. I conclude by discussing the theoretical limits of the contemporary "philosophy of horror" of speculative realism, while pointing the way toward a phenomenology of "trashy literature."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d69e47887e27d255397e1627930005ec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62764994,"asset_id":35331461,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62764994/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35331461"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35331461"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35331461; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35331461]").text(description); $(".js-view-count[data-work-id=35331461]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35331461; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35331461']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35331461, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d69e47887e27d255397e1627930005ec" } } $('.js-work-strip[data-work-id=35331461]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35331461,"title":"Unspeakable Trash: Heidegger, Philip K. Dick, and the Philosophy of Horror","translated_title":"","metadata":{"abstract":"Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on communication enforcing the boundary between sacred and profane. This chapter argues, however, that there is also an exoteric apophaticism: a nothingness, silence, or even unspeakable horror haunting and shadowing everyday life. Starting from a reading of Being and Time, I contrast Heidegger's formal indication to a \"material indication\"; whereas formal indication makes it possible to show possibility as possibility, material indication exposes an event without relation to possibility. Yet it is above all in the novel that we experience this event. After briefly considering Apuleius and Flaubert, I turn to Philip K. Dick, arguing that his science fiction, first published as \"trashy\" pulp fiction, involves a radical experience of an exoteric apophaticism. I conclude by discussing the theoretical limits of the contemporary \"philosophy of horror\" of speculative realism, while pointing the way toward a phenomenology of \"trashy literature.\""},"translated_abstract":"Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on communication enforcing the boundary between sacred and profane. This chapter argues, however, that there is also an exoteric apophaticism: a nothingness, silence, or even unspeakable horror haunting and shadowing everyday life. Starting from a reading of Being and Time, I contrast Heidegger's formal indication to a \"material indication\"; whereas formal indication makes it possible to show possibility as possibility, material indication exposes an event without relation to possibility. Yet it is above all in the novel that we experience this event. After briefly considering Apuleius and Flaubert, I turn to Philip K. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="25311405"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/25311405/Deconfabulation_Agamben_s_Italian_Categories_and_the_Impossibility_of_Experience"><img alt="Research paper thumbnail of Deconfabulation: Agamben’s Italian Categories and the Impossibility of Experience" class="work-thumbnail" src="https://attachments.academia-assets.com/48782537/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25311405/Deconfabulation_Agamben_s_Italian_Categories_and_the_Impossibility_of_Experience">Deconfabulation: Agamben’s Italian Categories and the Impossibility of Experience</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Agamben’s self-professed epigonism underwrites his entire project, serving as an even more fundam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Agamben’s self-professed epigonism underwrites his entire project, serving as an even more fundamental methodological concept than the signature, paradigm, and archeology. In Infancy and History, Agamben maintains that transcendental experience is no longer a viable source of philosophical insight; philosophers go astray referring their thinking back to an authentic yet esoteric experience that, itself unspeakable, grounds positive philosophical assertions. Neither mysterious nor ineffable, the experience founding philosophy is the completely patent, non-latent, experience of language’s pure exteriority. Rather than “deconstructing” metaphysics by exposing its hidden contradictions, philosophy must “deconfabulate,” telling fables about philosophy to undo its enchantments, since it is through the fable that the spell of silence, which itself originates in fable, can be broken. This “epigonal” method, which follows after the tradition rather than seeking a new grounding, is itself justified through Agamben’s account, in The End of the Poem, of the Italian, as opposed to Germanic, physiognomy and of a specifically Italian relation to language going back to Dante. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="14952916"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/14952916/A_Friendship_of_Words_Philology_and_Prophesy_in_H%C3%B6lderlin_s_Rousseau_"><img alt="Research paper thumbnail of A Friendship of Words: Philology and Prophesy in Hölderlin’s “Rousseau”" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/14952916/A_Friendship_of_Words_Philology_and_Prophesy_in_H%C3%B6lderlin_s_Rousseau_">A Friendship of Words: Philology and Prophesy in Hölderlin’s “Rousseau”</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Roussea...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Rousseau for Friedrich Hölderlin, the following paper argues, through a close reading of the poem “Rousseau,” that Hölderlin, contra Hellingrath, conceives of his relation to Rousseau in philological rather than prophetic terms. Looking closely at the complexities of Hölderlin’s manuscript while contrasting the philological approaches of Freidrich Beißner’s Grosse Stuttgarter Ausgabe and D. E. Sattler’s Frankfurter Ausgabe, I demonstrate that an explicitly philological moment is inscribed into the text of the poem itself, and that it addresses its reader as a specifically philological reader, while at the same time seeking to establish a “friendship of words” with Rousseau’s prophetic utterance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14952916"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14952916"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14952916; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14952916]").text(description); $(".js-view-count[data-work-id=14952916]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14952916; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14952916']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14952916, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=14952916]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14952916,"title":"A Friendship of Words: Philology and Prophesy in Hölderlin’s “Rousseau”","translated_title":"","metadata":{"abstract":"Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Rousseau for Friedrich Hölderlin, the following paper argues, through a close reading of the poem “Rousseau,” that Hölderlin, contra Hellingrath, conceives of his relation to Rousseau in philological rather than prophetic terms. Looking closely at the complexities of Hölderlin’s manuscript while contrasting the philological approaches of Freidrich Beißner’s Grosse Stuttgarter Ausgabe and D. E. Sattler’s Frankfurter Ausgabe, I demonstrate that an explicitly philological moment is inscribed into the text of the poem itself, and that it addresses its reader as a specifically philological reader, while at the same time seeking to establish a “friendship of words” with Rousseau’s prophetic utterance."},"translated_abstract":"Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Rousseau for Friedrich Hölderlin, the following paper argues, through a close reading of the poem “Rousseau,” that Hölderlin, contra Hellingrath, conceives of his relation to Rousseau in philological rather than prophetic terms. Looking closely at the complexities of Hölderlin’s manuscript while contrasting the philological approaches of Freidrich Beißner’s Grosse Stuttgarter Ausgabe and D. E. Sattler’s Frankfurter Ausgabe, I demonstrate that an explicitly philological moment is inscribed into the text of the poem itself, and that it addresses its reader as a specifically philological reader, while at the same time seeking to establish a “friendship of words” with Rousseau’s prophetic utterance.","internal_url":"https://www.academia.edu/14952916/A_Friendship_of_Words_Philology_and_Prophesy_in_H%C3%B6lderlin_s_Rousseau_","translated_internal_url":"","created_at":"2015-08-16T03:18:51.924-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":209097,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"A_Friendship_of_Words_Philology_and_Prophesy_in_Hölderlin_s_Rousseau_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":209097,"first_name":"Anthony Curtis","middle_initials":"","last_name":"Adler","page_name":"AnthonyCurtisAdler","domain_name":"yonsei","created_at":"2010-06-28T07:46:42.079-07:00","display_name":"Anthony Curtis Adler","url":"https://yonsei.academia.edu/AnthonyCurtisAdler"},"attachments":[],"research_interests":[{"id":97,"name":"Philology","url":"https://www.academia.edu/Documents/in/Philology"},{"id":261,"name":"Geography","url":"https://www.academia.edu/Documents/in/Geography"},{"id":384,"name":"German Studies","url":"https://www.academia.edu/Documents/in/German_Studies"},{"id":662,"name":"German Literature","url":"https://www.academia.edu/Documents/in/German_Literature"},{"id":6453,"name":"German Romanticism","url":"https://www.academia.edu/Documents/in/German_Romanticism"},{"id":7888,"name":"Literary Theory","url":"https://www.academia.edu/Documents/in/Literary_Theory"},{"id":22253,"name":"Religion and Literature","url":"https://www.academia.edu/Documents/in/Religion_and_Literature"},{"id":22968,"name":"Literature and Religion","url":"https://www.academia.edu/Documents/in/Literature_and_Religion"},{"id":31670,"name":"Friedrich Hölderlin","url":"https://www.academia.edu/Documents/in/Friedrich_H%C3%B6lderlin"},{"id":31860,"name":"Jean Jaques Rousseau","url":"https://www.academia.edu/Documents/in/Jean_Jaques_Rousseau"},{"id":37540,"name":"German Poetry","url":"https://www.academia.edu/Documents/in/German_Poetry"},{"id":214952,"name":"Philologie","url":"https://www.academia.edu/Documents/in/Philologie"}],"urls":[{"id":5213402,"url":"http://www.utpjournals.press/doi/abs/10.3138/seminar.2015.51.3.242"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="8517057"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8517057/Managing_the_Unmanageable_Agamben_s_The_Kingdom_and_the_Glory_and_the_Dance_of_Political_Economy"><img alt="Research paper thumbnail of Managing the Unmanageable: Agamben’s The Kingdom and the Glory and the Dance of Political Economy" class="work-thumbnail" src="https://attachments.academia-assets.com/34896159/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8517057/Managing_the_Unmanageable_Agamben_s_The_Kingdom_and_the_Glory_and_the_Dance_of_Political_Economy">Managing the Unmanageable: Agamben’s The Kingdom and the Glory and the Dance of Political Economy</a></div><div class="wp-workCard_item"><span>Concentric</span><span>, Sep 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">While The Kingdom and the Glory addresses the specifically economic dimension of modern biopoliti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">While The Kingdom and the Glory addresses the specifically economic dimension of modern biopolitical forms of governmentality, it goes even farther than earlier volumes of Homo Sacer in obscuring the specific dynamic of modern capitalism. Rather than simply challenging Giorgio Agamben’s conclusions from an external perspective, the following paper proposes an immanent, “deconstructive” critique, showing that Agamben’s neglect of the problem of “economic value,” and of its close filiation to the circular movement of glory, is intimately related to his attempt, through the signature, to effectively neutralize the Derridean play of the signifier.While Agamben introduces the signature alongside the example as a second, economic-theological rather than political-theological paradigm for understanding paradigmicity as such, he seeks to stabalize the relation between the two. Contesting such stabilization, this paper develops a logic of surplementarity, positing the impossibility of keeping the "play of the signature" from disrupting the ideality of semantic value. Special attention will be given to Agamben's tendency, neglecting the relation betweein oikonomia and dance, to identify the "acclamatory" aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Hölderlin, he stresses the "national" essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Hölderlin will nevertheless suggest another way to thing the glorious economy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="143c98b2c85e7609c79655926d61be74" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34896159,"asset_id":8517057,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34896159/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8517057"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8517057"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8517057; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8517057]").text(description); $(".js-view-count[data-work-id=8517057]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8517057; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8517057']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8517057, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "143c98b2c85e7609c79655926d61be74" } } $('.js-work-strip[data-work-id=8517057]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8517057,"title":"Managing the Unmanageable: Agamben’s The Kingdom and the Glory and the Dance of Political Economy","translated_title":"","metadata":{"abstract":"While The Kingdom and the Glory addresses the specifically economic dimension of modern biopolitical forms of governmentality, it goes even farther than earlier volumes of Homo Sacer in obscuring the specific dynamic of modern capitalism. 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Special attention will be given to Agamben's tendency, neglecting the relation betweein oikonomia and dance, to identify the \"acclamatory\" aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Hölderlin, he stresses the \"national\" essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Hölderlin will nevertheless suggest another way to thing the glorious economy. 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Special attention will be given to Agamben's tendency, neglecting the relation betweein oikonomia and dance, to identify the \"acclamatory\" aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Hölderlin, he stresses the \"national\" essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Hölderlin will nevertheless suggest another way to thing the glorious economy. 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href="https://www.academia.edu/6958425/Fractured_Life_and_the_Ambiguity_of_Historical_Time_Biopolitics_in_Agamben_and_Arendt"><img alt="Research paper thumbnail of Fractured Life and the Ambiguity of Historical Time: Biopolitics in Agamben and Arendt" class="work-thumbnail" src="https://attachments.academia-assets.com/39050175/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6958425/Fractured_Life_and_the_Ambiguity_of_Historical_Time_Biopolitics_in_Agamben_and_Arendt">Fractured Life and the Ambiguity of Historical Time: Biopolitics in Agamben and Arendt</a></div><div class="wp-workCard_item"><span>Cultural Critique</span><span>, Jan 1, 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a 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thumbnail of The Abject Life of Things: H. C. Andersen's Sentimentality" class="work-thumbnail" src="https://attachments.academia-assets.com/38363047/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1493032/The_Abject_Life_of_Things_H_C_Andersens_Sentimentality">The Abject Life of Things: H. C. Andersen's Sentimentality</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract This paper attempts a philosophically rigorous interpretation of H.C. Andersen’s tales. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract This paper attempts a philosophically rigorous interpretation of H.C. Andersen’s tales. Through a radically conceived sentimentality – the unmediated juxtaposition of the abjection of things, conceived as a paradoxical “desire for desire” having no place in the world, with a cruel, apathetic gaze – Andersen challenges the existence of the soul or subjectivity as what, by combining the theoretical gaze with contemplative pleasure, grants coherence to experience. Thus undermining not only Romantic self-reflection, and its suturing of philosophy to criticism, but Plato’s erotic psychology, Andersen inaugurates a new philosophical literature: a writing for children cultivating an openness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="98c8dd2acac20e0e524f15b46cb737d7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38363047,"asset_id":1493032,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38363047/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1493032"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1493032"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1493032; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1493032]").text(description); $(".js-view-count[data-work-id=1493032]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1493032; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1493032']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1493032, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "98c8dd2acac20e0e524f15b46cb737d7" } } $('.js-work-strip[data-work-id=1493032]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1493032,"title":"The Abject Life of Things: H. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="251972"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/251972/The_Practical_Absolute_Fichtes_Hidden_Poetics"><img alt="Research paper thumbnail of The Practical Absolute: Fichte's Hidden Poetics" class="work-thumbnail" src="https://attachments.academia-assets.com/32253155/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/251972/The_Practical_Absolute_Fichtes_Hidden_Poetics">The Practical Absolute: Fichte's Hidden Poetics</a></div><div class="wp-workCard_item"><span>Continental Philosophy Review</span><span>, Jan 1, 2007</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art an...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality. While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination, creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future, we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human language, is the fundamental medium of art.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5ac49f9364d5e3724d906e33b31a28b5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32253155,"asset_id":251972,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32253155/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="251972"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="251972"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 251972; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=251972]").text(description); $(".js-view-count[data-work-id=251972]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 251972; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='251972']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 251972, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5ac49f9364d5e3724d906e33b31a28b5" } } $('.js-work-strip[data-work-id=251972]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":251972,"title":"The Practical Absolute: Fichte's Hidden Poetics","translated_title":"","metadata":{"abstract":"The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality. While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination, creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future, we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human language, is the fundamental medium of art.","more_info":"published in \"Continental Philosophy Review,\" 2007","publisher":"Springer","publication_date":{"day":1,"month":1,"year":2007,"errors":{}},"publication_name":"Continental Philosophy Review"},"translated_abstract":"The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality. While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination, creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future, we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human language, is the fundamental medium of 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class="js-work-more-abstract-untruncated hidden">TO purchase from Camden House at a 35% discount, USE promotion code: BB135<br /><br /><br /><br />While few would question the importance of Friedrich Hölderlin (1770-1843) for the development of German idealism and twentieth-century literature, philosophy, and critical theory, Hölderlin scholarship remains largely inaccessible to those working in English. This is especially true for his novel Hyperion - otherwise his most accessible work - which has not had a book-length study in English devoted to it in more than three decades. Anthony Curtis Adler opens Hölderlin's novel up to the reader by stressing its literary uniqueness, philosophical riches, complex ties with contemporaneous discourses, and relevance to contemporary Continental political theory. Neither merely a stepping-stone to his later and more esoteric poetry, nor a novelistic presentation of an idealist dialectics, Hyperion offers a powerful new vision of the relation between poetry, political economy, and philosophical truth. Poetry, for Hölderlin, anticipates forms of political life that have only been obscurely glimpsed; rather than imitating a luminously given idea of the Good, it patiently guides toward a dimly sensed better world. Thus it replaces the Platonic philosopher-king with the poetic leader of the dance. Yet in just this way, Adler shows, Hyperion's project converges with a constellation of quintessentially "modern" discourses and practices, including the codification of dance in early modernity and the rise of political economy in the 18th century. Readers will discover the "choreographic" logic underlying both of these - and, with this, a new way to think about the relations between literature, politics, economics, and dance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e7db46e8d471c4f86cdd293a08477ea3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67720095,"asset_id":49346102,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67720095/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49346102"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49346102"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49346102; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49346102]").text(description); $(".js-view-count[data-work-id=49346102]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49346102; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49346102']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49346102, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e7db46e8d471c4f86cdd293a08477ea3" } } $('.js-work-strip[data-work-id=49346102]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49346102,"title":"Politics and Truth in Hölderlin: Hyperion and the Choreographic Project of Modernity (Studies in German Literature Linguistics and Culture)","translated_title":"","metadata":{"abstract":"TO purchase from Camden House at a 35% discount, USE promotion code: BB135\n\n\n\nWhile few would question the importance of Friedrich Hölderlin (1770-1843) for the development of German idealism and twentieth-century literature, philosophy, and critical theory, Hölderlin scholarship remains largely inaccessible to those working in English. 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Contents" and "Introduction," Celebricities: Media Culture and the Phenomenology of Gadget Commodity Life (Fordham University Press)" class="work-thumbnail" src="https://attachments.academia-assets.com/46632862/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26319457/_Table_of_Contents_and_Introduction_Celebricities_Media_Culture_and_the_Phenomenology_of_Gadget_Commodity_Life_Fordham_University_Press_">"Table of Contents" and "Introduction," Celebricities: Media Culture and the Phenomenology of Gadget Commodity Life (Fordham University Press)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What becomes of life, experience, and truth in the hyperconsumeristic culture of the twenty-first...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What becomes of life, experience, and truth in the hyperconsumeristic culture of the twenty-first century? What happens to the phenomenological call to go "back to the things themselves" when these things, to an ever greater degree, involve a televised life that is not ours to live, celebrities who are utterly like us yet infinitely untouchable, and uncannily pluripotent electronic gadgets? Combining sustained philosophical inquiry with fragmentary and experimental theoretical interventions, Anthony Curtis Adler rethinks Marxist materialism and the Heideggerian project in terms of the singular experiences of late capitalism. In doing so, he reveals how the disarticulation of life via the commodity fetish demands at once a new notion of phenomenological method and an ontology oriented toward the radical contingency of being itself as transcendental ground.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4ca9ee5caa8d12fe8400e65a50070105" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46632862,"asset_id":26319457,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46632862/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26319457"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26319457"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26319457; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26319457]").text(description); $(".js-view-count[data-work-id=26319457]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26319457; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26319457']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 26319457, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4ca9ee5caa8d12fe8400e65a50070105" } } $('.js-work-strip[data-work-id=26319457]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26319457,"title":"\"Table of Contents\" and \"Introduction,\" Celebricities: Media Culture and the Phenomenology of Gadget Commodity Life (Fordham University Press)","translated_title":"","metadata":{"abstract":"What becomes of life, experience, and truth in the hyperconsumeristic culture of the twenty-first century? 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dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6246819"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6246819/The_Afterlife_of_Genre_Remnants_of_the_Trauerspiel_in_Buffy_the_Vampire_Slayer"><img alt="Research paper thumbnail of The Afterlife of Genre: Remnants of the Trauerspiel in Buffy the Vampire Slayer" class="work-thumbnail" src="https://attachments.academia-assets.com/37684888/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6246819/The_Afterlife_of_Genre_Remnants_of_the_Trauerspiel_in_Buffy_the_Vampire_Slayer">The Afterlife of Genre: Remnants of the Trauerspiel in Buffy the Vampire Slayer</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Could there have been television without California? California without television? The one shows...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Could there have been television without California? California without television? The one shows the other: the ostentatiously novel singularity of the place and the seemingly self-effacing transparency of the medium. Yet if television and California both promise again and again to offer us something new, young, immaculate in its transience — a pure surface that will never get caught in the ditch of time — they are also both haunted through and through: by the itinerant contents of the past that they cannot banish, by memories of the infantile-perverse utopian fantasies that taunt us in constant replay (“If you’re going to San Francisco…,” “two girls for every guy”), by the contradiction played out in the very gesture of dismissing history and leaving the dead to bury the dead. California and television, as it were, conspire in a vampirologic: the forever-young is what has been there the longest, what really “takes us back.” And so we also will take ourselves back: to Buffy the Vampire Slayer, already almost charmingly quaint, and Walter Benjamin’s magnum opus The Origin of the German Mourning-Play. What can come of this improbable conjunction? It will not seem too strange that Benjamin, posthumous wanderer across the textures of Americana, should again take up lodging at the Hotel California. But more is at stake than just another hapless visitation from the on high of high theory: reading Buffy as the remediated afterlife of the dead-on-arrival genre of the baroque German mourning play, Adler’s book records the first broken, awkward steps toward a project that, with the recent rise of “quality television,” seems more urgent than ever before: a political-theological characteristic of the television series.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="165bc2409ee5a8f91934eaceac0f8b9b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37684888,"asset_id":6246819,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37684888/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6246819"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6246819"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6246819; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6246819]").text(description); $(".js-view-count[data-work-id=6246819]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6246819; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6246819']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 6246819, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "165bc2409ee5a8f91934eaceac0f8b9b" } } $('.js-work-strip[data-work-id=6246819]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6246819,"title":"The Afterlife of Genre: Remnants of the Trauerspiel in Buffy the Vampire Slayer","translated_title":"","metadata":{"abstract":"Could there have been television without California? California without television? The one shows the other: the ostentatiously novel singularity of the place and the seemingly self-effacing transparency of the medium. Yet if television and California both promise again and again to offer us something new, young, immaculate in its transience — a pure surface that will never get caught in the ditch of time — they are also both haunted through and through: by the itinerant contents of the past that they cannot banish, by memories of the infantile-perverse utopian fantasies that taunt us in constant replay (“If you’re going to San Francisco…,” “two girls for every guy”), by the contradiction played out in the very gesture of dismissing history and leaving the dead to bury the dead. California and television, as it were, conspire in a vampirologic: the forever-young is what has been there the longest, what really “takes us back.” And so we also will take ourselves back: to Buffy the Vampire Slayer, already almost charmingly quaint, and Walter Benjamin’s magnum opus The Origin of the German Mourning-Play. What can come of this improbable conjunction? It will not seem too strange that Benjamin, posthumous wanderer across the textures of Americana, should again take up lodging at the Hotel California. 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Yet if television and California both promise again and again to offer us something new, young, immaculate in its transience — a pure surface that will never get caught in the ditch of time — they are also both haunted through and through: by the itinerant contents of the past that they cannot banish, by memories of the infantile-perverse utopian fantasies that taunt us in constant replay (“If you’re going to San Francisco…,” “two girls for every guy”), by the contradiction played out in the very gesture of dismissing history and leaving the dead to bury the dead. California and television, as it were, conspire in a vampirologic: the forever-young is what has been there the longest, what really “takes us back.” And so we also will take ourselves back: to Buffy the Vampire Slayer, already almost charmingly quaint, and Walter Benjamin’s magnum opus The Origin of the German Mourning-Play. What can come of this improbable conjunction? It will not seem too strange that Benjamin, posthumous wanderer across the textures of Americana, should again take up lodging at the Hotel California. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1104482"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/1104482/Closed_Commercial_State_Translation_and_Critical_Introduction"><img alt="Research paper thumbnail of Closed Commercial State: Translation and Critical Introduction" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/1104482/Closed_Commercial_State_Translation_and_Critical_Introduction">Closed Commercial State: Translation and Critical Introduction</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Appearing for the first time in a complete English translation, The Closed Commercial State repre...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Appearing for the first time in a complete English translation, The Closed Commercial State represents the most sustained attempt of J. G. Fichte, the famed author of The Doctrine of Science, to apply idealistic philosophy to political economy. In the accompanying interpretive essay, Anthony Curtis Adler challenges the conventional scholarly view of The Closed Commercial State as a curious footnote to Fichte’s thought. The Closed Commercial State, which Fichte himself regarded as his “best, most thought-through work,” not only attests to a life-long interest in economics, but is of critical importance to his entire philosophical project. Carefully unpacking the philosophical nuances of Fichte’s argument and its complex relationship to other texts in his oeuvre, Adler argues that The Closed Commercial State presents an understanding of the nature of history, and the relation of history to politics, that differs significantly from the teleological notions of history advanced by Schelling and later Hegel. This critical scholarly edition includes a German-English glossary, annotations, and page references to both major German editions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1104482"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1104482"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1104482; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1104482]").text(description); $(".js-view-count[data-work-id=1104482]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1104482; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1104482']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1104482, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=1104482]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1104482,"title":"Closed Commercial State: Translation and Critical Introduction","translated_title":"","metadata":{"abstract":"Appearing for the first time in a complete English translation, The Closed Commercial State represents the most sustained attempt of J. 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This critical scholarly edition includes a German-English glossary, annotations, and page references to both major German editions."},"translated_abstract":"Appearing for the first time in a complete English translation, The Closed Commercial State represents the most sustained attempt of J. G. Fichte, the famed author of The Doctrine of Science, to apply idealistic philosophy to political economy. In the accompanying interpretive essay, Anthony Curtis Adler challenges the conventional scholarly view of The Closed Commercial State as a curious footnote to Fichte’s thought. The Closed Commercial State, which Fichte himself regarded as his “best, most thought-through work,” not only attests to a life-long interest in economics, but is of critical importance to his entire philosophical project. Carefully unpacking the philosophical nuances of Fichte’s argument and its complex relationship to other texts in his oeuvre, Adler argues that The Closed Commercial State presents an understanding of the nature of history, and the relation of history to politics, that differs significantly from the teleological notions of history advanced by Schelling and later Hegel. 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While the form of political agency of the catastrophe to come involves a differend, this differend cannot be attached to a proper name, however problematic its mode of signification. This, however, suggests the even greater relevance of Lyotard's treatment, in the conclusion of The Differend, of capitalism in terms of temporal contradiction, as well as his theorization of oikos and ecology in subsequent works, where he distinguishes between the economic and the ecological. This distinction, I conclude, is rendered problematic by the catastrophe to come, as indeed is any attempt to draw an absolute distinction between "philosophical politics" and mere technocratic management or even to exclude speculation from the heart of philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f163b5fdf7fe5b4e518d8c189b01179b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":117999105,"asset_id":123605800,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/117999105/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123605800"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123605800"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123605800; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123605800]").text(description); $(".js-view-count[data-work-id=123605800]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123605800; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123605800']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123605800, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f163b5fdf7fe5b4e518d8c189b01179b" } } $('.js-work-strip[data-work-id=123605800]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123605800,"title":"The Catastrophe to Come: Lyotard's Differend and the Tragedy of the Ecological","translated_title":"","metadata":{"doi":"10.8540/philtoday202224442","abstract":"Taking its departure from The Differend's analysis of Auschwitz as a sign for the evental character of history, I argue that the looming ecological disaster we now face reveals both the continuing relevance and limits of Lyotard's thought. 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This distinction, I conclude, is rendered problematic by the catastrophe to come, as indeed is any attempt to draw an absolute distinction between \"philosophical politics\" and mere technocratic management or even to exclude speculation from the heart of philosophy.","publication_date":{"day":null,"month":null,"year":2022,"errors":{}},"publication_name":"Philosophy Today "},"translated_abstract":"Taking its departure from The Differend's analysis of Auschwitz as a sign for the evental character of history, I argue that the looming ecological disaster we now face reveals both the continuing relevance and limits of Lyotard's thought. While the form of political agency of the catastrophe to come involves a differend, this differend cannot be attached to a proper name, however problematic its mode of signification. This, however, suggests the even greater relevance of Lyotard's treatment, in the conclusion of The Differend, of capitalism in terms of temporal contradiction, as well as his theorization of oikos and ecology in subsequent works, where he distinguishes between the economic and the ecological. 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Aristotle's Protrepticus, the longest extant fragment from his so-called popul...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">May 1 st , 2021 I. Aristotle's Protrepticus, the longest extant fragment from his so-called popular writings, ends with a word so harsh that, had he posted it online and had it gone viral, might have cost him his job: We should, therefore, either philosophize or say goodbye to life and leave from here, since all other things seem to be so much silliness and idle talk. 1 Silliness, idle talk: or in other words: chatter. This word, like so many in English and other languages, suggests the reduction of talk to the mere physical movements of the organs of speech. The critique of chatter has been an incessant theme in the philosophical lineage that traces back to ancient Greece, though certainly not in this alone. It is, one suspects, the only constant. It takes us from the pre-Socratics and Plato and Aristotle all the way to Heidegger's analysis of "idle talk" (Gerede) and to Carnap's logical positivism. 2 And it is always a double edged-sword: in their war against chatter, philosophers have more often than not turned against each other, and, more than once, found themselves sawing off the branch on which they sat. The penultimate and final proposition of Wittgenstein's Tractatus turned this very act into a mystery:</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a65270b730322d68ceacd7aad7ca2e97" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67720177,"asset_id":49346189,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67720177/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49346189"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49346189"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49346189; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49346189]").text(description); $(".js-view-count[data-work-id=49346189]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49346189; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49346189']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 49346189, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a65270b730322d68ceacd7aad7ca2e97" } } $('.js-work-strip[data-work-id=49346189]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49346189,"title":"Brief Notes toward a Political Phenomenology of Gossip","translated_title":"","metadata":{"abstract":"May 1 st , 2021 I. 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It takes us from the pre-Socratics and Plato and Aristotle all the way to Heidegger's analysis of \"idle talk\" (Gerede) and to Carnap's logical positivism. 2 And it is always a double edged-sword: in their war against chatter, philosophers have more often than not turned against each other, and, more than once, found themselves sawing off the branch on which they sat. The penultimate and final proposition of Wittgenstein's Tractatus turned this very act into a mystery:","publication_date":{"day":null,"month":null,"year":2021,"errors":{}},"publication_name":"Philosophy World Democracy "},"translated_abstract":"May 1 st , 2021 I. 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It takes us from the pre-Socratics and Plato and Aristotle all the way to Heidegger's analysis of \"idle talk\" (Gerede) and to Carnap's logical positivism. 2 And it is always a double edged-sword: in their war against chatter, philosophers have more often than not turned against each other, and, more than once, found themselves sawing off the branch on which they sat. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44775870"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44775870/Dis_encapsulation_Object_Oriented_Programming_and_the_Phenomenology_of_Experience"><img alt="Research paper thumbnail of Dis-encapsulation: Object-Oriented Programming and the Phenomenology of Experience" class="work-thumbnail" src="https://attachments.academia-assets.com/65267225/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44775870/Dis_encapsulation_Object_Oriented_Programming_and_the_Phenomenology_of_Experience">Dis-encapsulation: Object-Oriented Programming and the Phenomenology of Experience</a></div><div class="wp-workCard_item"><span>Ex-position</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Starting out from a general consideration of the concepts of code, abstraction, and programming p...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Starting out from a general consideration of the concepts of code, abstraction, and programming paradigm, and of how computers compel us to reconceive of thinking as technē rather than as the realization of a given natural endowment, this essay argues that object-oriented programming, through the concepts of encapsulation and interface, offers powerful resources for reorienting ontology. Just as the interface, which mediates between a human agent and a hidden (en-capsulated) mechanism, is itself a technical accomplishment, the philosophical text, rather than serving as a representation of reality, can itself be understood as the production of a kind of interface (with beings, with Being, or even with that which is beyond Being)-or, in other words, as a script whose interpretation yields a concrete system of encapsulation and dis-encapsulation. This, in turn, offers a new way of approaching the central concern of Martin Heidegger's later philosophy: the relation of technology and truth, and ultimately also politics and political subjectivity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1a3333034e6a6e94265cb1119d640bfe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65267225,"asset_id":44775870,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65267225/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44775870"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44775870"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44775870; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=44775870]").text(description); $(".js-view-count[data-work-id=44775870]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 44775870; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='44775870']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 44775870, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1a3333034e6a6e94265cb1119d640bfe" } } $('.js-work-strip[data-work-id=44775870]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":44775870,"title":"Dis-encapsulation: Object-Oriented Programming and the Phenomenology of Experience","translated_title":"","metadata":{"abstract":"Starting out from a general consideration of the concepts of code, abstraction, and programming paradigm, and of how computers compel us to reconceive of thinking as technē rather than as the realization of a given natural endowment, this essay argues that object-oriented programming, through the concepts of encapsulation and interface, offers powerful resources for reorienting ontology. Just as the interface, which mediates between a human agent and a hidden (en-capsulated) mechanism, is itself a technical accomplishment, the philosophical text, rather than serving as a representation of reality, can itself be understood as the production of a kind of interface (with beings, with Being, or even with that which is beyond Being)-or, in other words, as a script whose interpretation yields a concrete system of encapsulation and dis-encapsulation. 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Trump, Fichte’s Closed Commercial State, and the Perverse Dialectic of Neoliberal Risk" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/42992676/What_s_the_Deal_Trump_Fichte_s_Closed_Commercial_State_and_the_Perverse_Dialectic_of_Neoliberal_Risk">What’s the Deal? Trump, Fichte’s Closed Commercial State, and the Perverse Dialectic of Neoliberal Risk</a></div><div class="wp-workCard_item"><span>Fudan Journal of the Humanities and Social Sciences </span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following paper seeks to understand Donald Trump as a “dialectical image” for the contradicti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The following paper seeks to understand Donald Trump as a “dialectical image” for the contradictions of neoliberal capitalism. Trump’s management style, as described in his Art of the Deal, combines a fetishizing of entrepreneurial risk as a “lifestyle” with the insistence that it is not the entrepreneur but his targets who are ultimately exposed to risk. This suggests that we might understand the elevation of “deal-making” to a lifestyle as a characteristic of modernity that, with neoliberalism, is increasingly coming to the fore. Such a critique of modernity, I further argue, is anticipated by Fichte’s Closed Commercial State with its intriguing dialectic of risk. I conclude by arguing that Trump’s politics marks the rise of a new, specifically American style of Fascism—one that demands identification not with the state as supra-individual collective, but with an impersonal system governing over individual lives and rendering them precarious.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42992676"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42992676"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42992676; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42992676]").text(description); $(".js-view-count[data-work-id=42992676]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42992676; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42992676']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 42992676, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=42992676]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42992676,"title":"What’s the Deal? Trump, Fichte’s Closed Commercial State, and the Perverse Dialectic of Neoliberal Risk","translated_title":"","metadata":{"abstract":"The following paper seeks to understand Donald Trump as a “dialectical image” for the contradictions of neoliberal capitalism. Trump’s management style, as described in his Art of the Deal, combines a fetishizing of entrepreneurial risk as a “lifestyle” with the insistence that it is not the entrepreneur but his targets who are ultimately exposed to risk. This suggests that we might understand the elevation of “deal-making” to a lifestyle as a characteristic of modernity that, with neoliberalism, is increasingly coming to the fore. Such a critique of modernity, I further argue, is anticipated by Fichte’s Closed Commercial State with its intriguing dialectic of risk. I conclude by arguing that Trump’s politics marks the rise of a new, specifically American style of Fascism—one that demands identification not with the state as supra-individual collective, but with an impersonal system governing over individual lives and rendering them precarious.","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Fudan Journal of the Humanities and Social Sciences "},"translated_abstract":"The following paper seeks to understand Donald Trump as a “dialectical image” for the contradictions of neoliberal capitalism. Trump’s management style, as described in his Art of the Deal, combines a fetishizing of entrepreneurial risk as a “lifestyle” with the insistence that it is not the entrepreneur but his targets who are ultimately exposed to risk. This suggests that we might understand the elevation of “deal-making” to a lifestyle as a characteristic of modernity that, with neoliberalism, is increasingly coming to the fore. Such a critique of modernity, I further argue, is anticipated by Fichte’s Closed Commercial State with its intriguing dialectic of risk. I conclude by arguing that Trump’s politics marks the rise of a new, specifically American style of Fascism—one that demands identification not with the state as supra-individual collective, but with an impersonal system governing over individual lives and rendering them precarious.","internal_url":"https://www.academia.edu/42992676/What_s_the_Deal_Trump_Fichte_s_Closed_Commercial_State_and_the_Perverse_Dialectic_of_Neoliberal_Risk","translated_internal_url":"","created_at":"2020-05-09T14:45:29.935-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":209097,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"What_s_the_Deal_Trump_Fichte_s_Closed_Commercial_State_and_the_Perverse_Dialectic_of_Neoliberal_Risk","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":209097,"first_name":"Anthony Curtis","middle_initials":"","last_name":"Adler","page_name":"AnthonyCurtisAdler","domain_name":"yonsei","created_at":"2010-06-28T07:46:42.079-07:00","display_name":"Anthony Curtis Adler","url":"https://yonsei.academia.edu/AnthonyCurtisAdler"},"attachments":[],"research_interests":[{"id":5223,"name":"Gambling Studies","url":"https://www.academia.edu/Documents/in/Gambling_Studies"},{"id":5781,"name":"Fascism","url":"https://www.academia.edu/Documents/in/Fascism"},{"id":5878,"name":"Nationalism","url":"https://www.academia.edu/Documents/in/Nationalism"},{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism"},{"id":10270,"name":"Johann Gottlieb Fichte","url":"https://www.academia.edu/Documents/in/Johann_Gottlieb_Fichte"},{"id":167228,"name":"Economic Nationalism","url":"https://www.academia.edu/Documents/in/Economic_Nationalism"},{"id":1250479,"name":"Donald Trump","url":"https://www.academia.edu/Documents/in/Donald_Trump"}],"urls":[{"id":9012214,"url":"https://rdcu.be/b34fK"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35331461"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35331461/Unspeakable_Trash_Heidegger_Philip_K_Dick_and_the_Philosophy_of_Horror"><img alt="Research paper thumbnail of Unspeakable Trash: Heidegger, Philip K. Dick, and the Philosophy of Horror" class="work-thumbnail" src="https://attachments.academia-assets.com/62764994/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35331461/Unspeakable_Trash_Heidegger_Philip_K_Dick_and_the_Philosophy_of_Horror">Unspeakable Trash: Heidegger, Philip K. Dick, and the Philosophy of Horror</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on commun...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on communication enforcing the boundary between sacred and profane. This chapter argues, however, that there is also an exoteric apophaticism: a nothingness, silence, or even unspeakable horror haunting and shadowing everyday life. Starting from a reading of Being and Time, I contrast Heidegger's formal indication to a "material indication"; whereas formal indication makes it possible to show possibility as possibility, material indication exposes an event without relation to possibility. Yet it is above all in the novel that we experience this event. After briefly considering Apuleius and Flaubert, I turn to Philip K. Dick, arguing that his science fiction, first published as "trashy" pulp fiction, involves a radical experience of an exoteric apophaticism. I conclude by discussing the theoretical limits of the contemporary "philosophy of horror" of speculative realism, while pointing the way toward a phenomenology of "trashy literature."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d69e47887e27d255397e1627930005ec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62764994,"asset_id":35331461,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62764994/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35331461"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35331461"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35331461; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=35331461]").text(description); $(".js-view-count[data-work-id=35331461]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 35331461; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='35331461']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 35331461, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d69e47887e27d255397e1627930005ec" } } $('.js-work-strip[data-work-id=35331461]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":35331461,"title":"Unspeakable Trash: Heidegger, Philip K. Dick, and the Philosophy of Horror","translated_title":"","metadata":{"abstract":"Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on communication enforcing the boundary between sacred and profane. This chapter argues, however, that there is also an exoteric apophaticism: a nothingness, silence, or even unspeakable horror haunting and shadowing everyday life. Starting from a reading of Being and Time, I contrast Heidegger's formal indication to a \"material indication\"; whereas formal indication makes it possible to show possibility as possibility, material indication exposes an event without relation to possibility. Yet it is above all in the novel that we experience this event. After briefly considering Apuleius and Flaubert, I turn to Philip K. Dick, arguing that his science fiction, first published as \"trashy\" pulp fiction, involves a radical experience of an exoteric apophaticism. I conclude by discussing the theoretical limits of the contemporary \"philosophy of horror\" of speculative realism, while pointing the way toward a phenomenology of \"trashy literature.\""},"translated_abstract":"Apophatic thought has, from the beginning, involved an esoteric tendency: a prohibition on communication enforcing the boundary between sacred and profane. This chapter argues, however, that there is also an exoteric apophaticism: a nothingness, silence, or even unspeakable horror haunting and shadowing everyday life. Starting from a reading of Being and Time, I contrast Heidegger's formal indication to a \"material indication\"; whereas formal indication makes it possible to show possibility as possibility, material indication exposes an event without relation to possibility. Yet it is above all in the novel that we experience this event. After briefly considering Apuleius and Flaubert, I turn to Philip K. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="25311405"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/25311405/Deconfabulation_Agamben_s_Italian_Categories_and_the_Impossibility_of_Experience"><img alt="Research paper thumbnail of Deconfabulation: Agamben’s Italian Categories and the Impossibility of Experience" class="work-thumbnail" src="https://attachments.academia-assets.com/48782537/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25311405/Deconfabulation_Agamben_s_Italian_Categories_and_the_Impossibility_of_Experience">Deconfabulation: Agamben’s Italian Categories and the Impossibility of Experience</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Agamben’s self-professed epigonism underwrites his entire project, serving as an even more fundam...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Agamben’s self-professed epigonism underwrites his entire project, serving as an even more fundamental methodological concept than the signature, paradigm, and archeology. In Infancy and History, Agamben maintains that transcendental experience is no longer a viable source of philosophical insight; philosophers go astray referring their thinking back to an authentic yet esoteric experience that, itself unspeakable, grounds positive philosophical assertions. Neither mysterious nor ineffable, the experience founding philosophy is the completely patent, non-latent, experience of language’s pure exteriority. Rather than “deconstructing” metaphysics by exposing its hidden contradictions, philosophy must “deconfabulate,” telling fables about philosophy to undo its enchantments, since it is through the fable that the spell of silence, which itself originates in fable, can be broken. This “epigonal” method, which follows after the tradition rather than seeking a new grounding, is itself justified through Agamben’s account, in The End of the Poem, of the Italian, as opposed to Germanic, physiognomy and of a specifically Italian relation to language going back to Dante. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="14952916"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/14952916/A_Friendship_of_Words_Philology_and_Prophesy_in_H%C3%B6lderlin_s_Rousseau_"><img alt="Research paper thumbnail of A Friendship of Words: Philology and Prophesy in Hölderlin’s “Rousseau”" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/14952916/A_Friendship_of_Words_Philology_and_Prophesy_in_H%C3%B6lderlin_s_Rousseau_">A Friendship of Words: Philology and Prophesy in Hölderlin’s “Rousseau”</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Roussea...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Rousseau for Friedrich Hölderlin, the following paper argues, through a close reading of the poem “Rousseau,” that Hölderlin, contra Hellingrath, conceives of his relation to Rousseau in philological rather than prophetic terms. Looking closely at the complexities of Hölderlin’s manuscript while contrasting the philological approaches of Freidrich Beißner’s Grosse Stuttgarter Ausgabe and D. E. Sattler’s Frankfurter Ausgabe, I demonstrate that an explicitly philological moment is inscribed into the text of the poem itself, and that it addresses its reader as a specifically philological reader, while at the same time seeking to establish a “friendship of words” with Rousseau’s prophetic utterance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="14952916"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="14952916"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 14952916; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=14952916]").text(description); $(".js-view-count[data-work-id=14952916]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 14952916; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='14952916']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 14952916, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=14952916]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":14952916,"title":"A Friendship of Words: Philology and Prophesy in Hölderlin’s “Rousseau”","translated_title":"","metadata":{"abstract":"Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Rousseau for Friedrich Hölderlin, the following paper argues, through a close reading of the poem “Rousseau,” that Hölderlin, contra Hellingrath, conceives of his relation to Rousseau in philological rather than prophetic terms. Looking closely at the complexities of Hölderlin’s manuscript while contrasting the philological approaches of Freidrich Beißner’s Grosse Stuttgarter Ausgabe and D. E. Sattler’s Frankfurter Ausgabe, I demonstrate that an explicitly philological moment is inscribed into the text of the poem itself, and that it addresses its reader as a specifically philological reader, while at the same time seeking to establish a “friendship of words” with Rousseau’s prophetic utterance."},"translated_abstract":"Taking its departure from Norbert von Hellingrath’s interpretation of the significance of Rousseau for Friedrich Hölderlin, the following paper argues, through a close reading of the poem “Rousseau,” that Hölderlin, contra Hellingrath, conceives of his relation to Rousseau in philological rather than prophetic terms. Looking closely at the complexities of Hölderlin’s manuscript while contrasting the philological approaches of Freidrich Beißner’s Grosse Stuttgarter Ausgabe and D. E. Sattler’s Frankfurter Ausgabe, I demonstrate that an explicitly philological moment is inscribed into the text of the poem itself, and that it addresses its reader as a specifically philological reader, while at the same time seeking to establish a “friendship of words” with Rousseau’s prophetic utterance.","internal_url":"https://www.academia.edu/14952916/A_Friendship_of_Words_Philology_and_Prophesy_in_H%C3%B6lderlin_s_Rousseau_","translated_internal_url":"","created_at":"2015-08-16T03:18:51.924-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":209097,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"A_Friendship_of_Words_Philology_and_Prophesy_in_Hölderlin_s_Rousseau_","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":209097,"first_name":"Anthony Curtis","middle_initials":"","last_name":"Adler","page_name":"AnthonyCurtisAdler","domain_name":"yonsei","created_at":"2010-06-28T07:46:42.079-07:00","display_name":"Anthony Curtis Adler","url":"https://yonsei.academia.edu/AnthonyCurtisAdler"},"attachments":[],"research_interests":[{"id":97,"name":"Philology","url":"https://www.academia.edu/Documents/in/Philology"},{"id":261,"name":"Geography","url":"https://www.academia.edu/Documents/in/Geography"},{"id":384,"name":"German Studies","url":"https://www.academia.edu/Documents/in/German_Studies"},{"id":662,"name":"German Literature","url":"https://www.academia.edu/Documents/in/German_Literature"},{"id":6453,"name":"German Romanticism","url":"https://www.academia.edu/Documents/in/German_Romanticism"},{"id":7888,"name":"Literary Theory","url":"https://www.academia.edu/Documents/in/Literary_Theory"},{"id":22253,"name":"Religion and Literature","url":"https://www.academia.edu/Documents/in/Religion_and_Literature"},{"id":22968,"name":"Literature and Religion","url":"https://www.academia.edu/Documents/in/Literature_and_Religion"},{"id":31670,"name":"Friedrich Hölderlin","url":"https://www.academia.edu/Documents/in/Friedrich_H%C3%B6lderlin"},{"id":31860,"name":"Jean Jaques Rousseau","url":"https://www.academia.edu/Documents/in/Jean_Jaques_Rousseau"},{"id":37540,"name":"German Poetry","url":"https://www.academia.edu/Documents/in/German_Poetry"},{"id":214952,"name":"Philologie","url":"https://www.academia.edu/Documents/in/Philologie"}],"urls":[{"id":5213402,"url":"http://www.utpjournals.press/doi/abs/10.3138/seminar.2015.51.3.242"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="8517057"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8517057/Managing_the_Unmanageable_Agamben_s_The_Kingdom_and_the_Glory_and_the_Dance_of_Political_Economy"><img alt="Research paper thumbnail of Managing the Unmanageable: Agamben’s The Kingdom and the Glory and the Dance of Political Economy" class="work-thumbnail" src="https://attachments.academia-assets.com/34896159/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8517057/Managing_the_Unmanageable_Agamben_s_The_Kingdom_and_the_Glory_and_the_Dance_of_Political_Economy">Managing the Unmanageable: Agamben’s The Kingdom and the Glory and the Dance of Political Economy</a></div><div class="wp-workCard_item"><span>Concentric</span><span>, Sep 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">While The Kingdom and the Glory addresses the specifically economic dimension of modern biopoliti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">While The Kingdom and the Glory addresses the specifically economic dimension of modern biopolitical forms of governmentality, it goes even farther than earlier volumes of Homo Sacer in obscuring the specific dynamic of modern capitalism. Rather than simply challenging Giorgio Agamben’s conclusions from an external perspective, the following paper proposes an immanent, “deconstructive” critique, showing that Agamben’s neglect of the problem of “economic value,” and of its close filiation to the circular movement of glory, is intimately related to his attempt, through the signature, to effectively neutralize the Derridean play of the signifier.While Agamben introduces the signature alongside the example as a second, economic-theological rather than political-theological paradigm for understanding paradigmicity as such, he seeks to stabalize the relation between the two. Contesting such stabilization, this paper develops a logic of surplementarity, positing the impossibility of keeping the "play of the signature" from disrupting the ideality of semantic value. Special attention will be given to Agamben's tendency, neglecting the relation betweein oikonomia and dance, to identify the "acclamatory" aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Hölderlin, he stresses the "national" essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Hölderlin will nevertheless suggest another way to thing the glorious economy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="143c98b2c85e7609c79655926d61be74" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34896159,"asset_id":8517057,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34896159/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8517057"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8517057"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8517057; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8517057]").text(description); $(".js-view-count[data-work-id=8517057]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8517057; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8517057']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 8517057, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "143c98b2c85e7609c79655926d61be74" } } $('.js-work-strip[data-work-id=8517057]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8517057,"title":"Managing the Unmanageable: Agamben’s The Kingdom and the Glory and the Dance of Political Economy","translated_title":"","metadata":{"abstract":"While The Kingdom and the Glory addresses the specifically economic dimension of modern biopolitical forms of governmentality, it goes even farther than earlier volumes of Homo Sacer in obscuring the specific dynamic of modern capitalism. 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Special attention will be given to Agamben's tendency, neglecting the relation betweein oikonomia and dance, to identify the \"acclamatory\" aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Hölderlin, he stresses the \"national\" essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Hölderlin will nevertheless suggest another way to thing the glorious economy. 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Special attention will be given to Agamben's tendency, neglecting the relation betweein oikonomia and dance, to identify the \"acclamatory\" aspect of glory with song alone. Thus he seeks to understand the economy as ordering into unison, rather than as a more complex, differential relation of singularities. This goes hand in hand with the failure to address the graphic, chrematistic dimension of modern capitalism. But it is ultimately when, turning to Hölderlin, he stresses the \"national\" essence of poetry, that the full consequences of his suppression of dance emerge. Attending to the role of dance in Hölderlin will nevertheless suggest another way to thing the glorious economy. 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href="https://www.academia.edu/6958425/Fractured_Life_and_the_Ambiguity_of_Historical_Time_Biopolitics_in_Agamben_and_Arendt"><img alt="Research paper thumbnail of Fractured Life and the Ambiguity of Historical Time: Biopolitics in Agamben and Arendt" class="work-thumbnail" src="https://attachments.academia-assets.com/39050175/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6958425/Fractured_Life_and_the_Ambiguity_of_Historical_Time_Biopolitics_in_Agamben_and_Arendt">Fractured Life and the Ambiguity of Historical Time: Biopolitics in Agamben and Arendt</a></div><div class="wp-workCard_item"><span>Cultural Critique</span><span>, Jan 1, 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a 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thumbnail of The Abject Life of Things: H. C. Andersen's Sentimentality" class="work-thumbnail" src="https://attachments.academia-assets.com/38363047/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1493032/The_Abject_Life_of_Things_H_C_Andersens_Sentimentality">The Abject Life of Things: H. C. Andersen's Sentimentality</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract This paper attempts a philosophically rigorous interpretation of H.C. Andersen’s tales. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract This paper attempts a philosophically rigorous interpretation of H.C. Andersen’s tales. Through a radically conceived sentimentality – the unmediated juxtaposition of the abjection of things, conceived as a paradoxical “desire for desire” having no place in the world, with a cruel, apathetic gaze – Andersen challenges the existence of the soul or subjectivity as what, by combining the theoretical gaze with contemplative pleasure, grants coherence to experience. Thus undermining not only Romantic self-reflection, and its suturing of philosophy to criticism, but Plato’s erotic psychology, Andersen inaugurates a new philosophical literature: a writing for children cultivating an openness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="98c8dd2acac20e0e524f15b46cb737d7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38363047,"asset_id":1493032,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38363047/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1493032"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1493032"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1493032; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=1493032]").text(description); $(".js-view-count[data-work-id=1493032]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 1493032; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='1493032']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 1493032, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "98c8dd2acac20e0e524f15b46cb737d7" } } $('.js-work-strip[data-work-id=1493032]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":1493032,"title":"The Abject Life of Things: H. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="251972"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/251972/The_Practical_Absolute_Fichtes_Hidden_Poetics"><img alt="Research paper thumbnail of The Practical Absolute: Fichte's Hidden Poetics" class="work-thumbnail" src="https://attachments.academia-assets.com/32253155/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/251972/The_Practical_Absolute_Fichtes_Hidden_Poetics">The Practical Absolute: Fichte's Hidden Poetics</a></div><div class="wp-workCard_item"><span>Continental Philosophy Review</span><span>, Jan 1, 2007</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art an...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality. While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination, creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future, we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human language, is the fundamental medium of art.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5ac49f9364d5e3724d906e33b31a28b5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32253155,"asset_id":251972,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32253155/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="251972"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="251972"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 251972; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=251972]").text(description); $(".js-view-count[data-work-id=251972]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 251972; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='251972']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 251972, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5ac49f9364d5e3724d906e33b31a28b5" } } $('.js-work-strip[data-work-id=251972]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":251972,"title":"The Practical Absolute: Fichte's Hidden Poetics","translated_title":"","metadata":{"abstract":"The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality. While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination, creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future, we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human language, is the fundamental medium of art.","more_info":"published in \"Continental Philosophy Review,\" 2007","publisher":"Springer","publication_date":{"day":1,"month":1,"year":2007,"errors":{}},"publication_name":"Continental Philosophy Review"},"translated_abstract":"The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality. While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination, creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future, we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human language, is the fundamental medium of 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38630910"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38630910/_Going_Sideways_Hamacher_H%C3%B6lderlin_and_the_Lateral_Time_of_Revolution_"><img alt="Research paper thumbnail of "Going Sideways: Hamacher, Hölderlin, and the Lateral Time of Revolution"" class="work-thumbnail" src="https://attachments.academia-assets.com/58708467/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38630910/_Going_Sideways_Hamacher_H%C3%B6lderlin_and_the_Lateral_Time_of_Revolution_">"Going Sideways: Hamacher, Hölderlin, and the Lateral Time of Revolution"</a></div><div class="wp-workCard_item"><span>ACLA Conference, Georgetown</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Werner Hamacher's most concerted engagement with Hölderlin occurs in two texts: first, his 1971 M...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Werner Hamacher's most concerted engagement with Hölderlin occurs in two texts: first, his 1971 Magisterarbeit "Image and Sign in Hölderlin's Late Lyric Poetry," and, second, an essay published more than thirty years later in Hölderlin-Jahrbuch as "Parousia, Stonewalls: Mediacy and Temporality, Late Hölderlin." A comparison of these two texts might suggest that the question of politics draws ever more into the background. For while explicitly rejecting the "political allegorizations" that came into vogue toward the end of the sixties, the Magisterarbeit is nevertheless, as Peter Fenves has observed, deeply political in its intention, seeking nothing less than a non-metaphysical concept of revolution-one that "does not begin with self-production and self-appropriation," and thus "designates a point de suspension that resists bourgeois idealism and its politics, a point from which a line, though certainly not a straight one, could be drawn to point out the work that could be done to dissolve present systems of coercion, be they economic, political, or philosophical." In "Parousia Stonewalls" this intention seems to have been abandoned; of the question of revolution as such barely a trace remains. In the following paper, however, I hope to show that the evasion of the question of revolution itself answers to the exigency of revolutionary time. The revolutionary time of a revolutionary politics, a turning time, itself turns into, or turns to, a movement of evasion, of shifting: so revolutionary is time, as it were, that the concept of revolution cannot no longer do it justice. Politics, in this way, almost</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b1c436c03a541d298d2145956a1f75e1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58708467,"asset_id":38630910,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58708467/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38630910"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38630910"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38630910; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38630910]").text(description); $(".js-view-count[data-work-id=38630910]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38630910; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38630910']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 38630910, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b1c436c03a541d298d2145956a1f75e1" } } $('.js-work-strip[data-work-id=38630910]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38630910,"title":"\"Going Sideways: Hamacher, Hölderlin, and the Lateral Time of Revolution\"","translated_title":"","metadata":{"abstract":"Werner Hamacher's most concerted engagement with Hölderlin occurs in two texts: first, his 1971 Magisterarbeit \"Image and Sign in Hölderlin's Late Lyric Poetry,\" and, second, an essay published more than thirty years later in Hölderlin-Jahrbuch as \"Parousia, Stonewalls: Mediacy and Temporality, Late Hölderlin.\" A comparison of these two texts might suggest that the question of politics draws ever more into the background. For while explicitly rejecting the \"political allegorizations\" that came into vogue toward the end of the sixties, the Magisterarbeit is nevertheless, as Peter Fenves has observed, deeply political in its intention, seeking nothing less than a non-metaphysical concept of revolution-one that \"does not begin with self-production and self-appropriation,\" and thus \"designates a point de suspension that resists bourgeois idealism and its politics, a point from which a line, though certainly not a straight one, could be drawn to point out the work that could be done to dissolve present systems of coercion, be they economic, political, or philosophical.\" In \"Parousia Stonewalls\" this intention seems to have been abandoned; of the question of revolution as such barely a trace remains. In the following paper, however, I hope to show that the evasion of the question of revolution itself answers to the exigency of revolutionary time. The revolutionary time of a revolutionary politics, a turning time, itself turns into, or turns to, a movement of evasion, of shifting: so revolutionary is time, as it were, that the concept of revolution cannot no longer do it justice. Politics, in this way, almost","ai_title_tag":"Hölderlin and Hamacher: Rethinking Revolutionary Time","publication_name":"ACLA Conference, Georgetown"},"translated_abstract":"Werner Hamacher's most concerted engagement with Hölderlin occurs in two texts: first, his 1971 Magisterarbeit \"Image and Sign in Hölderlin's Late Lyric Poetry,\" and, second, an essay published more than thirty years later in Hölderlin-Jahrbuch as \"Parousia, Stonewalls: Mediacy and Temporality, Late Hölderlin.\" A comparison of these two texts might suggest that the question of politics draws ever more into the background. For while explicitly rejecting the \"political allegorizations\" that came into vogue toward the end of the sixties, the Magisterarbeit is nevertheless, as Peter Fenves has observed, deeply political in its intention, seeking nothing less than a non-metaphysical concept of revolution-one that \"does not begin with self-production and self-appropriation,\" and thus \"designates a point de suspension that resists bourgeois idealism and its politics, a point from which a line, though certainly not a straight one, could be drawn to point out the work that could be done to dissolve present systems of coercion, be they economic, political, or philosophical.\" In \"Parousia Stonewalls\" this intention seems to have been abandoned; of the question of revolution as such barely a trace remains. In the following paper, however, I hope to show that the evasion of the question of revolution itself answers to the exigency of revolutionary time. The revolutionary time of a revolutionary politics, a turning time, itself turns into, or turns to, a movement of evasion, of shifting: so revolutionary is time, as it were, that the concept of revolution cannot no longer do it justice. Politics, in this way, almost","internal_url":"https://www.academia.edu/38630910/_Going_Sideways_Hamacher_H%C3%B6lderlin_and_the_Lateral_Time_of_Revolution_","translated_internal_url":"","created_at":"2019-03-25T19:21:39.107-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":209097,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[{"id":32354944,"work_id":38630910,"tagging_user_id":209097,"tagged_user_id":null,"co_author_invite_id":6609836,"email":"a***r@gmail.com","display_order":1,"name":"Anthony Adler","title":"\"Going Sideways: Hamacher, Hölderlin, and the Lateral Time of Revolution\""}],"downloadable_attachments":[{"id":58708467,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58708467/thumbnails/1.jpg","file_name":"What_time_is_it_SHORT_CONFERENCE_VERSION_FINAL.docx.pdf","download_url":"https://www.academia.edu/attachments/58708467/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Going_Sideways_Hamacher_Holderlin_and_t.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58708467/What_time_is_it_SHORT_CONFERENCE_VERSION_FINAL.docx-libre.pdf?1553574420=\u0026response-content-disposition=attachment%3B+filename%3DGoing_Sideways_Hamacher_Holderlin_and_t.pdf\u0026Expires=1733266022\u0026Signature=R0FG0HEHv0dqHSitQ~t4l80bN8ZWRhIOYif-T38ArkocGfE~TZA6GWnC~Moo6OH9FqWoEIxPKi5JZViHCfLYKfjHCr7qHjj9VuDoDfJ9DZMv7V4ZFX8olNNUaYWW3GrmjliDCNYQdgsJ-PJXQ4SHGvFIynPd0q6-k2ZIfn93gwYkOQ9xrXVEV~NX8~qpyRzxiqFFQdQrXugKcUHdgvIpAhO~fZ~p9MYrDJO6~e7aMqsu1GhnR7Vw6V0lQ42OLWgis8KVx5oAnstg0Ky-YX1eLiE7zzkx1XZH89VyDJXKjEU6r4V-9AtllFNCFz8oncTuUYxKqDRZ-ieI-Jb8cPsD-A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"_Going_Sideways_Hamacher_Hölderlin_and_the_Lateral_Time_of_Revolution_","translated_slug":"","page_count":14,"language":"en","content_type":"Work","owner":{"id":209097,"first_name":"Anthony Curtis","middle_initials":"","last_name":"Adler","page_name":"AnthonyCurtisAdler","domain_name":"yonsei","created_at":"2010-06-28T07:46:42.079-07:00","display_name":"Anthony Curtis Adler","url":"https://yonsei.academia.edu/AnthonyCurtisAdler"},"attachments":[{"id":58708467,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58708467/thumbnails/1.jpg","file_name":"What_time_is_it_SHORT_CONFERENCE_VERSION_FINAL.docx.pdf","download_url":"https://www.academia.edu/attachments/58708467/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Going_Sideways_Hamacher_Holderlin_and_t.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58708467/What_time_is_it_SHORT_CONFERENCE_VERSION_FINAL.docx-libre.pdf?1553574420=\u0026response-content-disposition=attachment%3B+filename%3DGoing_Sideways_Hamacher_Holderlin_and_t.pdf\u0026Expires=1733266022\u0026Signature=R0FG0HEHv0dqHSitQ~t4l80bN8ZWRhIOYif-T38ArkocGfE~TZA6GWnC~Moo6OH9FqWoEIxPKi5JZViHCfLYKfjHCr7qHjj9VuDoDfJ9DZMv7V4ZFX8olNNUaYWW3GrmjliDCNYQdgsJ-PJXQ4SHGvFIynPd0q6-k2ZIfn93gwYkOQ9xrXVEV~NX8~qpyRzxiqFFQdQrXugKcUHdgvIpAhO~fZ~p9MYrDJO6~e7aMqsu1GhnR7Vw6V0lQ42OLWgis8KVx5oAnstg0Ky-YX1eLiE7zzkx1XZH89VyDJXKjEU6r4V-9AtllFNCFz8oncTuUYxKqDRZ-ieI-Jb8cPsD-A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":26949,"name":"Phenomenology of Temporality","url":"https://www.academia.edu/Documents/in/Phenomenology_of_Temporality"},{"id":31670,"name":"Friedrich Hölderlin","url":"https://www.academia.edu/Documents/in/Friedrich_H%C3%B6lderlin"},{"id":32663,"name":"Temporality (Time Studies)","url":"https://www.academia.edu/Documents/in/Temporality_Time_Studies_"},{"id":1001470,"name":"Werner Hamacher","url":"https://www.academia.edu/Documents/in/Werner_Hamacher"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37287984"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37287984/from_silence_on_the_cult_of_deconstruction_pdf"><img alt="Research paper thumbnail of from silence - on the cult of deconstruction.pdf" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37287984/from_silence_on_the_cult_of_deconstruction_pdf">from silence - on the cult of deconstruction.pdf</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">I wrote this several years ago, while spending my sabbatical from Yonsei University at Yale's De...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">I wrote this several  years ago, while spending my sabbatical from Yonsei University at Yale's Department of German―one of those little essays, not exactly academic, that glides from the pen and  then, when it is done, seems too intimate, too embarassing―not that it has anything scandalous, anything ad hominem to reveal―to do anything with. Its present topicality compels me, against my best instincts, to “put it out into the world,” but it should not be understood as an intervention, an amicus curiae in the court of public opinion. It is merely an instance of self-reflection and institutional reflection―the two of which are, in the last instance, one and the same. But perhaps reflection is what is needed more than ever...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce43861871a098bad35536607f02d3a5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57243085,"asset_id":37287984,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57243085/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37287984"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37287984"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37287984; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37287984]").text(description); $(".js-view-count[data-work-id=37287984]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37287984; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37287984']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 37287984, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ce43861871a098bad35536607f02d3a5" } } $('.js-work-strip[data-work-id=37287984]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37287984,"title":"from silence - on the cult of deconstruction.pdf","translated_title":"","metadata":{"abstract":"I wrote this several years ago, while spending my sabbatical from Yonsei University at Yale's Department of German―one of those little essays, not exactly academic, that glides from the pen and then, when it is done, seems too intimate, too embarassing―not that it has anything scandalous, anything ad hominem to reveal―to do anything with. Its present topicality compels me, against my best instincts, to “put it out into the world,” but it should not be understood as an intervention, an amicus curiae in the court of public opinion. It is merely an instance of self-reflection and institutional reflection―the two of which are, in the last instance, one and the same. But perhaps reflection is what is needed more than ever..."},"translated_abstract":"I wrote this several years ago, while spending my sabbatical from Yonsei University at Yale's Department of German―one of those little essays, not exactly academic, that glides from the pen and then, when it is done, seems too intimate, too embarassing―not that it has anything scandalous, anything ad hominem to reveal―to do anything with. Its present topicality compels me, against my best instincts, to “put it out into the world,” but it should not be understood as an intervention, an amicus curiae in the court of public opinion. It is merely an instance of self-reflection and institutional reflection―the two of which are, in the last instance, one and the same. 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And indeed, if I speak as a philosopher, it is not in a narrowly administrative and disciplinary sense. A philosopher, as I will use to term, is a thinker who is committed to the pursuit of truth, but doesn't have a preconception of what the truth will be like. While philosophers (from Plato to Spinoza to Frege to Badioua and Meillassoux) have often emulated mathematics or held mathematical truth up as an ideal, mathematics nevertheless offers the sharpest contrast with philosophy. Mathematicians pursue mathematical truth, and it seems to me that, even during the profoundest foundational crises that afflicted mathematics, it has always somehow found an anchor in a conviction, shared among practically all mathematicians, that mathematical truth (whether grounded in intuition, logic, naïve or axiomatic set theory, formalism, or even not grounded at all) is something fundamentally distinct, that it \"looks\" a certain way. 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Venues ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The speed with which the catastrophe of the future is coming demands new forms of theory. Venues for thought must exist that occupy a position between journalism, whose intellectual cowardice and lack of conceptual imagination is all too evident, and scholarship, which is worth nothing when it does not take time to do things right. The following is just a first attempt to conceptualize an event that, like the birth of a new celebrity, seems inevitable the moment it happens, and which, by force of its existence, turns its senselessness into sense.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6b01f4d8128769bde6951c84d434795f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44008604,"asset_id":23587279,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44008604/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23587279"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23587279"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23587279; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23587279]").text(description); $(".js-view-count[data-work-id=23587279]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23587279; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23587279']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 23587279, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6b01f4d8128769bde6951c84d434795f" } } $('.js-work-strip[data-work-id=23587279]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23587279,"title":"Trump, an Intervention: Narcissism, Addiction, Capitalism","translated_title":"","metadata":{"abstract":"The speed with which the catastrophe of the future is coming demands new forms of theory. 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The following is just a first attempt to conceptualize an event that, like the birth of a new celebrity, seems inevitable the moment it happens, and which, by force of its existence, turns its senselessness into sense. 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With the advent of total war, systematic genocide, and new technologies of destruction, the questions raised in this conference gain a new moral and political urgency.","grobid_abstract_attachment_id":33438963},"translated_abstract":null,"internal_url":"https://www.academia.edu/6718777/Virgils_Aeneid_and_the_Time_of_Empire","translated_internal_url":"","created_at":"2014-04-10T11:55:32.660-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":209097,"coauthors_can_edit":true,"document_type":"draft","co_author_tags":[],"downloadable_attachments":[{"id":33438963,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/33438963/thumbnails/1.jpg","file_name":"adler_war_memory_aeneid.pdf","download_url":"https://www.academia.edu/attachments/33438963/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Virgils_Aeneid_and_the_Time_of_Empire.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33438963/adler_war_memory_aeneid-libre.pdf?1397156013=\u0026response-content-disposition=attachment%3B+filename%3DVirgils_Aeneid_and_the_Time_of_Empire.pdf\u0026Expires=1733266022\u0026Signature=d3zrd0KW3kvH3yuHL8S4Gvmlpn7i0htGGZGFQ3y-NzRXwuLbD9L9f~tXzFPER9NQbe-kR~24JWBSdC26CG4uRA4FN5B5-n~PCbXzywPOr7nl-cdAXb30Ul3siapxZ1ywmQQPdgqPrpzCAiziP5siJwzTVl51Jw1IE~8hgZh3PsZjGgCwfOJdE-I90cK8paHkvIk2mxuPjpRpyF4ukrefL5x7xTqc7TVEGxQBwonfPTbE4arXZHI5craSqy~itHHeDqR~JCAmPzRnOURMMyvbZYdZc2ebpEYMTF4km8CV4Ot5RozV-hgOkPiDk~ZGFCHZFpwdSKWlAGStFuIiE4VT8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Virgils_Aeneid_and_the_Time_of_Empire","translated_slug":"","page_count":14,"language":"en","content_type":"Work","owner":{"id":209097,"first_name":"Anthony Curtis","middle_initials":"","last_name":"Adler","page_name":"AnthonyCurtisAdler","domain_name":"yonsei","created_at":"2010-06-28T07:46:42.079-07:00","display_name":"Anthony Curtis Adler","url":"https://yonsei.academia.edu/AnthonyCurtisAdler"},"attachments":[{"id":33438963,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/33438963/thumbnails/1.jpg","file_name":"adler_war_memory_aeneid.pdf","download_url":"https://www.academia.edu/attachments/33438963/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&","bulk_download_file_name":"Virgils_Aeneid_and_the_Time_of_Empire.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/33438963/adler_war_memory_aeneid-libre.pdf?1397156013=\u0026response-content-disposition=attachment%3B+filename%3DVirgils_Aeneid_and_the_Time_of_Empire.pdf\u0026Expires=1733266022\u0026Signature=d3zrd0KW3kvH3yuHL8S4Gvmlpn7i0htGGZGFQ3y-NzRXwuLbD9L9f~tXzFPER9NQbe-kR~24JWBSdC26CG4uRA4FN5B5-n~PCbXzywPOr7nl-cdAXb30Ul3siapxZ1ywmQQPdgqPrpzCAiziP5siJwzTVl51Jw1IE~8hgZh3PsZjGgCwfOJdE-I90cK8paHkvIk2mxuPjpRpyF4ukrefL5x7xTqc7TVEGxQBwonfPTbE4arXZHI5craSqy~itHHeDqR~JCAmPzRnOURMMyvbZYdZc2ebpEYMTF4km8CV4Ot5RozV-hgOkPiDk~ZGFCHZFpwdSKWlAGStFuIiE4VT8A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":6202,"name":"German Idealism","url":"https://www.academia.edu/Documents/in/German_Idealism"},{"id":6343,"name":"Historical memory","url":"https://www.academia.edu/Documents/in/Historical_memory"},{"id":15838,"name":"Imagination","url":"https://www.academia.edu/Documents/in/Imagination"},{"id":41861,"name":"War","url":"https://www.academia.edu/Documents/in/War"},{"id":44017,"name":"Star Wars","url":"https://www.academia.edu/Documents/in/Star_Wars"},{"id":46858,"name":"Memory","url":"https://www.academia.edu/Documents/in/Memory"},{"id":56908,"name":"Imperialism","url":"https://www.academia.edu/Documents/in/Imperialism"},{"id":88366,"name":"Virgil","url":"https://www.academia.edu/Documents/in/Virgil"},{"id":100024,"name":"Classical Literature","url":"https://www.academia.edu/Documents/in/Classical_Literature"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="1330539" id="bookreviews"><div class="js-work-strip profile--work_container" data-work-id="123581922"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123581922/Seminar_60_3_rev001_Adler"><img alt="Research paper thumbnail of Seminar.60.3.rev001 Adler" class="work-thumbnail" src="https://attachments.academia-assets.com/117980530/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123581922/Seminar_60_3_rev001_Adler">Seminar.60.3.rev001 Adler</a></div><div class="wp-workCard_item"><span>Seminar</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Hölderlin's enigmatic presence haunts Giorgio Agamben's Homo Sacer. He makes a brief appearance i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Hölderlin's enigmatic presence haunts Giorgio Agamben's Homo Sacer. He makes a brief appearance in each of the four parts of Agamben's nine-volume magnum opus, and indeed the final volume of the nonology, The Use of Bodies, can even be read as a commentary on an epigraph, the third of three, taken from Hölderlin: "The free use of the proper is the most difficult thing." With so many lines of Homo Sacer's argument pointing, if obliquely, towards Hölderlin, it seems inevitable that Agamben, with Homo Sacer behind him, would finally have to approach Hölderlin's haunting presence head-on. While Hölderlin's Madness, available to English readers with Alta L. Price's excellent translation, functions as an esoteric commentary on the most esoteric dimension of Homo Sacer, it also offers a compelling synoptic treatment of the most challenging aspects of this most challenging poet's life work. Hence, while the book will certainly be of interest to Agamben's more dedicated readers, it can also serve as a useful resource for students embarking on the study of Hölderlin. Indeed, few works in English provide such a lucid glimpse into the overarching trajectory of Hölderlin's life work, touching on his poetry, his philosophical and poetological writings, his novel Hyperion, his translations and letters, and, finally, his madness. This lucidity is possible through a methodological wager laid out in the first main section of the book, the "Threshold." Hölderlin's madness, which amounts to his choosing to "expunge all historical character from the actions and gestures of his daily life" (11), will be understood not as the limit of intelligibility but rather as the source of intelligibility and indeed as the culmination of his life work. His "life in the tower" is the "tenor of truth" of his life and work: the "vanishing point where multiple events and episodes converge, which are the sole materials that can be discursively shaped into a biography" (11-12). Agamben's approach, with its quasi-hermeneutic insistence on a figural-not merely metaphorical but gestural-"truth," is starkly opposed to the micrological obsessions of close readings that perhaps all too readily yield to the endlessly estranging element of infinite semiosis. What prevails is the big picture. This offers a needed corrective to prevailing tendencies in Hölderlin's reception, but it also risks interpretive violence. While the "Prologue," the second major section, offers an illuminating sketch of Hölderlin's intellectual biography, leading up to his "so-called 'madness'" (25), it also tends to simplify the most complex exegetical issues surrounding Hölderlin's work, including, in particular, the immensely important letter to Casimir Ulrich Böhlendorff, dated December 4, 1801. This letter, which speaks of "the free use of what we are born with," or book reviews</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8a39501b8c13b64bafffbc1d38724df1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":117980530,"asset_id":123581922,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/117980530/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123581922"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123581922"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123581922; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123581922]").text(description); $(".js-view-count[data-work-id=123581922]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123581922; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123581922']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 123581922, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8a39501b8c13b64bafffbc1d38724df1" } } $('.js-work-strip[data-work-id=123581922]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123581922,"title":"Seminar.60.3.rev001 Adler","translated_title":"","metadata":{"abstract":"Hölderlin's enigmatic presence haunts Giorgio Agamben's Homo Sacer. 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Hence, while the book will certainly be of interest to Agamben's more dedicated readers, it can also serve as a useful resource for students embarking on the study of Hölderlin. Indeed, few works in English provide such a lucid glimpse into the overarching trajectory of Hölderlin's life work, touching on his poetry, his philosophical and poetological writings, his novel Hyperion, his translations and letters, and, finally, his madness. This lucidity is possible through a methodological wager laid out in the first main section of the book, the \"Threshold.\" Hölderlin's madness, which amounts to his choosing to \"expunge all historical character from the actions and gestures of his daily life\" (11), will be understood not as the limit of intelligibility but rather as the source of intelligibility and indeed as the culmination of his life work. 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"Giorgio Agamben: Beyond the Threshold of Deconstruction." New...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A review essay of:<br /><br />Attell, Kevin. "Giorgio Agamben: Beyond the Threshold of Deconstruction." New York: Fordham University Press, 2014<br /><br />and:<br /><br />Prozorov, Sergei. "Agamben and Politics: A Critical Introduction." 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By relyin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ARCADES is a text-based notetaking program designed around the needs of academic users. By relying on a command-based interface, ARCADES returns to the elegance and simplicity of index cards and the straightforward functional of pre-GUI computing, prioritizing speed of entry, powerful searching capabilities, and flexibility over a shallow learning curve and fancy formatting. It is not designed as a “virtual broom closet” in which sundry data can be tossed and recovered willynilly, but as a prosthetic extension of human memory – a tool for executing large-scale individual research projects in the humanities and for organizing reading notes and reflections.  <br /><br />Some examples of what is possible: <br />(1) "sequence" keywords for floating point numbers, index values, dates, or strings. <br />(for example: page@100, chapter@3, <a href="mailto:becker@32.3" rel="nofollow">becker@32.3</a>). <br />(2) searches implementing ontological or relational facts.<br />(3) searches implementing equivalences between terms, or even logical phrases.<br />(4) sorting of search results according to multiple criteria.<br />(5) attach notes within the notebook to different projects<br />(6) generate histograms of keywords, or sort all notes according to date of entry.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a53d3c75b6b2616ba8a13f5cebd74409" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76003989,"asset_id":39183334,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76003989/download_file?st=MTczMzI2ODg4OSw4LjIyMi4yMDguMTQ2&s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39183334"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39183334"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39183334; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=39183334]").text(description); $(".js-view-count[data-work-id=39183334]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 39183334; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='39183334']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 39183334, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a53d3c75b6b2616ba8a13f5cebd74409" } } $('.js-work-strip[data-work-id=39183334]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":39183334,"title":"Guide for ARCADES — Notetaking Software for Academics","translated_title":"","metadata":{"abstract":"ARCADES is a text-based notetaking program designed around the needs of academic users. 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