Written at the birth of post-war consumerism, the Critique was a philosophical inspiration for the 1968 student revolution in France and is considered to be the founding text of all that we know as cultural studies, as well as a major influence on the fields of contemporary philosophy, geography, sociology, architecture, political theory and urbanism. A work of enormous range and subtlety, Lefebvre takes as his starting-point and guide the "trivial" details of quotidian experience: an experience colonized by the commodity, shadowed by inauthenticity, yet one which remains the only source of resistance and change.This is an enduringly radical text, untimely today only in its intransigence and optimism.

    First published in 1947, Horkheimer here explores the ways in Nazism - that most irrational of political movements - had co-opted ideas of rationality for its own ends. Ultimately, the book is a warning of the ways this might happen again and, as such, this is a book that has never appeared more timely.

    In this book Eugene Thacker suggests that we look to the genre of horror as offering a way of thinking about the unthinkable world. To confront this idea is to confront the limit of our ability to understand the world in which we live – a central motif of the horror genre.In the Dust of This Planet explores these relationships between philosophy and horror. In Thacker’s hands, philosophy is not academic logic-chopping; instead, it is the thought of the limit of all thought, especially as it dovetails into occultism, demonology, and mysticism. Likewise, Thacker takes horror to mean something beyond the focus on gore and scare tactics, but as the under-appreciated genre of supernatural horror in fiction, film, comics, and music. This relationship between philosophy and horror does not mean the philosophy of horror, if anything, it means the reverse, the horror of philosophy: those moments when philosophical thinking enigmatically confronts the horizon of its own existence. For Thacker, the genre of supernatural horror is the key site in which this paradoxical thought of the unthinkable takes place.

    The essays and interviews collected here form a vivid panorama of the range and unity of Sartre’s interests, since his deliberate attempt to wed his original existentialism to a rethought Marxism. A long and brilliant autobiographical interview, given to New Left Review in 1969, constitutes the best single overview of Sartre’s whole intellectual evolution. Three analytic texts on the US war in Vietnam, the Soviet invasion of Czechoslovakia, and the lessons of the May Revolt in France, define his political positions as a revolutionary socialist. Questions of philosophy and aesthetics are explored in essays on Kierkegaard, Mallarme and Tintoretto. Another section of the collection explores Sartre’s critical attitude to orthodox psychoanalysis as a therapy, and is accompanied by rejoinders from colleagues on his journal Les Temps Modernes. The volume concludes with a prolonged reflection on the nature and role of intellectuals and writers in advanced capitalism, and their relationship to the struggles of the exploited and oppressed classes. Between Existentialism and Marxism is an impressive demonstration of the breadth and vitality of Sartre’s thought, and its capacity to respond to political and cultural changes in the contemporary world.

    He analyzes previous contributions to a Marxist theory of literature from Marx himself to Lukacs, Althusser, and Goldmann, and develops his own approach by outlining a theory of cultural materialism' which integrates Marxist theories of language with Marxist theories of literature. Williams moves from a review of the growth of the concepts of literature and idealogy to a redefinition of determinism' and hegemony'. His incisive discussion of the 'social material process' of cultural activity culminates in a re-examination of the problems of alignment and commitment and of the creative practice in individual authors and wider social groups.

    It could not anticipate what was to come after, neither could it grasp what had happened in literary theory in the light of where it was to lead.

    It is without question Schopenhauer's greatest work. Conceived and published before the philosopher was 30 and expanded 25 years later, it is the summation of a lifetime of thought.For 70 years, the only unabridged English translation of this work was the Haldane-Kemp collaboration. In 1958, a new translation by E. F. J. Payne appeared that decisively supplanted the older one. Payne's translation is superior because it corrects nearly 1,000 errors and omissions in the Haldane-Kemp translation, and it is based on the definitive 1937 German edition of Schopenhauer's work prepared by Dr. Arthur Hübscher. Payne's edition is the first to translate into English the text's many quotations in half a dozen languages. It is thus the most useful edition for the student or teacher.

    Developing at the dawn of contemporary neoliberal consensus, the uneasy status of this impulse, between subversion and acquiescence, between theoretical purchase and aesthetic enjoyment, constitutes the core problematic of accelerationism.Since the 2013 publication of Williams's and Srnicek's #Accelerate: Manifesto for an Accelerationist Politics, the term has been adopted to name a set of new theoretical enterprises that aim to conceptualise non-capitalist futures outside of traditional marxist critiques and regressive, decelerative or restorative solutions. #ACCELERATE presents a genealogy of accelerationism, tracking the impulse through 90s UK darkside cyberculture and the theory-fictions of Nick Land, Sadie Plant, Iain Grant, and anonymous units like CCRU and SWITCH, across the cultural underground of the 80s (rave, acid house, Terminator and Bladerunner) and back to its sources in delirious post-68 ferment, in texts whose searing nihilistic jouissance would later be disavowed by their authors and the marxist and academic establishment alike.On either side of this largely unexplored central sequence, the book includes texts by Marx that call attention to his own 'Prometheanism' and key works from recent years document the recent extraordinary emergence of new accelerationisms steeled against the onslaughts of neoliberal capitalist realism, and retooled for the twenty-first century.At the forefront of the energetic contemporary debate around this disputed, problematic term, #ACCELERATE activates a historical conversation about futurality, technology, politics, enjoyment and Kapital. This is a legacy shot through with contradictions, yet urgently galvanized today by the poverty of 'reasonable' contemporary political alternatives.

    Although on the surface, simians, cyborgs and women may seem an odd threesome, Haraway describes their profound link as creatures which have had a great destabilizing place in Western evolutionary technology and biology. Throughout this book, Haraway analyzes accounts, narratives, and stories of the creation of nature, living organisms, and cyborgs. At once a social reality and a science fiction, the cyborg--a hybrid of organism and machine--represents transgressed boundaries and intense fusions of the nature/culture split. By providing an escape from rigid dualisms, the cyborg exists in a post-gender world, and as such holds immense possibilities for modern feminists. Haraway's recent book, Primate Visions, has been called outstanding, original, and brilliant, by leading scholars in the field. (First published in 1991.)

    Without oversimplifying or glossing over the challenges, Norris makes deconstruction more accessible to the reader. The volume focuses on the works of Jacques Derrida which caused this seismic shift in critical thought, as well as the work of North American critics Paul de Man, Geoffrey Hartman, J. Hillis Miller and Harold Bloom.In this third, revised edition, Norris builds on his 1991 Afterword with an entirely new Postscript, reflecting upon recent critical debate. The Postscript includes an extensive list of recommended reading, complementing what was already one of the most useful bibliographies available.

    A rebel against the Catholic tradition in which he was raised, Althusser studied philosophy and later joined both the faculty of the Ecole normal superieure and the French Communist Party in 1948. Viewed as a "structuralist Marxist," Althusser was as much admired for his independence of intellect as he was for his rigorous defense of Marx. The latter was best illustrated in For Marx (1965), and Reading Capital (1968). These works, along with Lenin and Philosophy (1971) had an enormous influence on the New Left of the 1960s and continues to influence modern Marxist scholarship. This classic work, which to date has sold more than 30,000 copies, covers the range of Louis Althusser's interests and contributions in philosophy, economics, psychology, aesthetics, and political science. Marx, in Althusser's view, was subject in his earlier writings to the ruling ideology of his day. Thus for Althusser, the interpretation of Marx involves a repudiation of all efforts to draw from Marx's early writings a view of Marx as a "humanist" and "historicist." Lenin and Philosophy also contains Althusser's essay on Lenin's study of Hegel; a major essay on the state, "Ideology and Ideological State Apparatuses," "Freud and Lacan: A letter on Art in Reply to Andr� Daspre," and "Cremonini, Painter of the Abstract." The book opens with a 1968 interview in which Althusser discusses his personal, political, and intellectual history.

    The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and i ek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the centre of debate in continental philosophy for decades to come.

    Henry Bergson (1859-1941) was awarded the Nobel Prize in 1927. His works include Time & Free Will, An Introduction to Metaphysics, Creative Evolution & The Creative Mind.

    In this unparalleled book, Marshall Berman takes account of the social changes that swept millions of people into the capitalist world and the impact of modernism on art, literature and architecture. This new edition contains an updated preface addressing the critical role the onset of modernism played in popular democratic upheavals in the late 1920s.

    In this widely acclaimed work, Benedict Anderson examines the creation and global spread of the 'imagined communities' of nationality.Anderson explores the processes that created these communities: the territorialization of religious faiths, the decline of antique kingship, the interaction between capitalism and print, the development of vernacular languages-of-state, and changing conceptions of time. He shows how an originary nationalism born in the Americas was modularly adopted by popular movements in Europe, by the imperialist powers, and by the anti-imperialist resistances in Asia and Africa.This revised edition includes two new chapters, one of which discusses the complex role of the colonialist state's mindset in the develpment of Third World nationalism, while the other analyses the processes by which, all over the world, nations came to imagine themselves as old.