Winner of the 2020 European Walter Benjamin Prize, The Revolution is the Emergency Break is a rich discussion of Walter Benjamin’s lesser-known writings by renowned social scientist Michael Löwy. Translated into several languages but available in English for the very first time, Löwy’s book brings together the philosophical, literary, theological and cultural aspects of Benjamin’s writings, including his relation to figures such as Gershom Scholem and Franz Rosenzweig, his interpretation of historical materialism, surrealism, anti-fascism and anarchism, his contribution to understanding capitalism as a religion, and his relevance for Latin America and ecology today. The concept of revolution in his writings – not only the political ones but also those that deal with art, literature or theology, run through the work, connecting the various chapters. The Revolution is the Emergency Break also features four new chapters in this collection. Written in a clear-eyed, accessible language, The Revolution is the Emergency Break is a must-read for researchers, teachers and students interested in the works of this influential German intellectual.

No other single author has so commanding a critical presence across so many disciplines within the arts and humanities, in so many national contexts, as Walter Benjamin (1892-1940). The belated reception of his work as a literary critic (dating from the late 1950s) has been followed by a rapid series of critical receptions in different contexts: Frankfurt Critical Theory and Marxism, Judaism, Film Theory, Post-structuralism, Philosophical Romanticism, and Cultural Studies.This collection brings together a selection of the most critically important items in the literature, across the full range of Benjamin's cultural-theoretical interests, from all periods of the reception of his writings, but focusing upon the most recent, to produce a comprehensive overview of the best critical literature.

In a time of mass-mediated modernity, the city becomes, almost by definition, a constitutively ‘mediated’ city. Today, more than ever before, the omnipresence of media in every sphere of culture is creating a new urban ontology, saturating, fracturing, and exacerbating the manifold experience of city life. The authors describe this condition as one of 'hyper-mediation' – a qualitatively new phase in the city’s historical evolution. The concept of phantasmagoria has pride of place in their study; using it as an all-embracing explanatory framework, they explore its meanings as a critical category to understand the culture, and the architecture, of the contemporary city. Andreotti and Lahiji argue that any account of architecture that does not include understanding the role and function of media and its impact on the city in the present ‘tele-technological-capitalist’ society is fundamentally flawed and incomplete. Their approach moves from Walter Benjamin, through the concepts of phantasmagoria and of media – as theorized also by Theodor Adorno, Siegfried Kracauer, and a new generation of contemporary critics – towards a new socio-critical and aesthetic analysis of the mediated space of the contemporary city.

This book, as the first volume of a multiple volume endeavor to analyze several revolutions of the “long” nineteenth and “short” twentieth century to show how revolutionary processes evolved, takes a closer look at the Atlantic Revolutions, that is, the American, the French, and the Haitian Revolution. It will therefore use a comparative ten-step model to emphasize similarities with regard to the revolutionary developments in different parts of the world. The book consequently aims at providing a general, but deeper, understanding of revolutions as a global phenomenon of modernity while explaining how revolutionary processes evolve and develop, and how they could and can be corrupted.

In contemporary society the idea of ‘revolution’ seems to have become obsolete. What is more untimely than the idea of revolution today? At the same time, however, the idea of radical change no longer refers to exceptional circumstances but has become normalized as part of daily life. Ours is a ‘culture’ of permanent revolution in which constant systemic disembedding demands a meta-stable subjectivity in continuous transformation. In this sense, the idea of revolution is painfully timely. This paradoxical coincidence, the simultaneous absence and presence of the desire for radical change in contemporary society, is the point of departure for the symptomatic reading this book offers. The book addresses the social, political and cultural significance of revolt and revolution in three dimensions. First, it analyzes revolt and revolution as ‘events’ which are of history but not reducible to it. Second, it elaborates on theories that grant revolt and revolution a central place in their structure. Thirdly, it discusses revolutionary or emancipatory theories that seek to participate in radical change. Further, since both revolt and revolution involve the critique of what exists, of actual reality, the implications of the intimate relationship between revolt, revolution and critique are explicated.

This volume was first published by Inter-Disciplinary Press in 2014. This volume explores the complexities involved in understanding and elucidating revolutionary activity and provides nuanced analysis of political activity. This collection provides case studies of socio-political activity from across a variety of countries.

Brazil, Land of the Past scrutinizes the ideological roots of the so-called New Right in Brazil. The book traces the continuity and resilience of a system of thought based on the idea of a God-given hierarchical order to be defended against any social contract and modernizing relativization. It explains in detail how today a diverse movement — which includes actors ranging from the authoritarian Bolsonaro wing to economic liberals to the military to both Catholic and evangelical religious conservatives – assumes unanimously the ideas of this tradition as underlying premises of their political action. Though not always explicitly, this drives the self-declared “liberal-conservative” but rather anti-modernist reaction which claims to liberate an imaginary authentic “Brazil” from an aberrant “State” – and in so doing intends to preserve inherited privilege in an extremely unequal society.

Many political commentators, both liberal and conservative, have argued that the 1980s were a period of fundamental conservative change. Some of them believe that the changes have been so important that the 1980s should be seen as a watershed period in American political history as significant as the 1930s. Schwab argues here that politics and policy have not fundamentally changed in a conservative direction, but have actually moved in the opposite direction. This book is a timely and comprehensive analysis of the Reagan years, of interest to all readers interested in politics and national policy.

This book takes up Foucault’s hypothesis that liberal “civil society,” far from being a sphere of natural freedoms, designates the social spaces where our biological lives come under new forms of control and are invested with new forms of biopower. In order to test this hypothesis, its chapters examine the critical theory of civil society—from Hegel and Marx through Lukacs, Adorno, Benjamin, and Arendt—from the new horizon opened up by Foucault’s turn to biopolitics and its reception in recent Italian theory. Negri, Agamben, and Esposito have argued that biopolitics not only denotes new forms of domination over life but harbors within it an affirmative relation between biological life and politics that carries an emancipatory potential. The chapters of this book take up this suggestion by locating this emancipatory potential in the biopolitical feature of the human condition that Arendt called “natality.” The book proceeds to illustrate how natality is the basis for a republican articulation of an affirmative biopolitics. It aims to renew the critical theory of civil society by pursuing the traces of natality as a “surplus of life” that resists the oppressive government of life found in the capitalist political economy, in the liberal system of rights, and in the bourgeois family. By contrast, natality offers the normative foundation for a new “republic of the living.” Finally, natality permits us to establish a relation between biological life and contemplative life that reverses the long-held belief in a privileged relationship of thinking to the possibility of our death. The result is a materialist, atheological conception of contemplative life as eternal life.

This volume invokes the “postcolonial contemporary” in order to recognize and reflect upon the emphatically postcolonial character of the contemporary conjuncture, as well as to inquire into whether postcolonial criticism can adequately grasp it. Neither simply for nor against postcolonialism, the volume seeks to cut across this false alternative, and to think with postcolonial theory about political contemporaneity. Many of the most influential frameworks of postcolonial theory were developed during the 1970s and 1990s, during what we may now recognize as the twilight of the postwar period. If forms of capitalist imperialism are entering into new configurations of neoliberal privatization, wars-without-end, xenophobic nationalism and unsustainable extraction, what aspects of postcolonial inquiry must be reworked or revised in order to grasp our political present? In twelve essays that draw from a number of disciplines—history, anthropology, literature, geography, indigenous studies— and regional locations (the Black Atlantic, South Africa, South Asia, East Asia, Australia, Argentina) The Postcolonial Contemporary seeks to move beyond the habitual oppositions that have often characterized the field, such as universal vs. particular; Marxism vs. postcolonialism; and politics vs. culture. These essays signal an attempt to reckon with new and persisting postcolonial predicaments and do so under four inter-related analytics: Postcolonial Temporality; Deprovincializing the Global South; Beyond Marxism versus Postcolonial Studies; and Postcolonial Spatiality and New Political Imaginaries.