The Violence of Modernity turns to Charles Baudelaire, one of the most canonical figures of literary modernism, in order to reclaim an aesthetic legacy for ethical inquiry and historical critique. Works of modern literature are commonly theorized as symptomatic responses to the trauma of history. In a climate that tends to privilege crisis over critique, Debarati Sanyal argues that it is urgent to rethink literary experience in terms that recall its contestatory potential. Examining Baudelaire's poems afresh, she shifts the focus of critical attention toward an account of modernism as an active engagement with violence, specifically the violence of history in nineteenth-century France. Sanyal analyzes a literary current that uses the traditional hallmarks of modernism—irony, intertextuality, self-reflexivity, and formalism—to challenge the historical violence of modernity. Baudelaire and the committed ironists writing in his wake teach us how to read and resist the violence of history, and thereby to challenge the melancholy tenor of our contemporary "wound culture." In a series of provocative readings, Sanyal presents Baudelaire's poetry as an aesthetic form that contests historical violence through rhetorical strategies of complicity, counterviolence, and critique. The book develops a new account of Baudelaire's significance as a modernist by dislodging him both from his traditional status as a practitioner of "art for art's sake" and from his more recent incarnation as the poet of trauma. Following her extended analysis of Baudelaire's poetry, Sanyal in later chapters considers a number of authors influenced by his strategies—including Rachilde, Virginie Despentes, Albert Camus, and Jean-Paul Sartre—to examine the relevance of their interventions for our current climate of trauma and terror. The result is a study that underscores how Baudelaire's legacy continues to energize literary engagements with the violence of modernity.

This book makes an original contribution to reconnecting criminological inquiry to the core concerns of the classical sociological imagination and to the intellectual resources of comparative and historical sociology. Throughout the book Hughes challenges the long-standing division of labour in criminology and sociology more generally between ‘theory’, ‘method’ and ‘research’. Accordingly, the author’s concerns here are as much about the craft and working methods of being a sociological criminologist as it is about theory and concepts. In the first half of the book, the key conceptual and methodological premises of the classical sociological tradition are outlined and the latter’s potential for revitalizing contemporary criminological research-theorizing are assessed. These chapters also address the debate regarding the relationship between crime and violence, and that of modernity and the Western ‘civilizing process’. In the second half of the book, three areas of current criminological inquiry are explored through the lens of the long-term, process-oriented and radically relational perspective of contemporary Weberian and Eliasian scholarship. Among the areas of comparative investigation explored here are street crime, gangs and urban violence, genocide and murderous ethnic cleansing, warfare, colonialism and human rights. Written in a clear and direct style this book will appeal to students and scholars of criminology, sociology and all those interested in what a sociological lens brings to the practices of contemporary criminology.

Written from widely different perspectives, these essays characterize the Great Revolution as the dawn of the modern age, the grand narrative of modernity. The scope of issues under scrutiny is extremely broad, ranging from the analyses of the hotly debated class character of 1789 and the problem of the nation state to the “Cult of the Supreme Being,” the emancipation of the Jews, and the cultural heritage of the Revolution. This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1990.

In Power in Modernity, Isaac Ariail Reed proposes a bold new theory of power that describes overlapping networks of delegation and domination. Chains of power and their representation, linking together groups and individuals across time and space, create a vast network of intersecting alliances, subordinations, redistributions, and violent exclusions. Reed traces the common action of “sending someone else to do something for you” as it expands outward into the hierarchies that control territories, persons, artifacts, minds, and money. He mobilizes this theory to investigate the onset of modernity in the Atlantic world, with a focus on rebellion, revolution, and state formation in colonial North America, the early American Republic, the English Civil War, and French Revolution. Modernity, Reed argues, dismantled the “King’s Two Bodies”—the monarch’s physical body and his ethereal, sacred second body that encompassed the body politic—as a schema of representation for forging power relations. Reed’s account then offers a new understanding of the democratic possibilities and violent exclusions forged in the name of “the people,” as revolutionaries sought new ways to secure delegation, build hierarchy, and attack alterity. Reconsidering the role of myth in modern politics, Reed proposes to see the creative destruction and eternal recurrence of the King’s Two Bodies as constitutive of the modern attitude, and thus as a new starting point for critical theory. Modernity poses in a new way an eternal human question: what does it mean to be the author of one’s own actions?

This work examines four Latin American writers--Jorge Luis Borges, Juan Rulfo, Cesar Vallejo, and Ricardo Piglia--in the context of their respective national cultural traditions. The author proposes that a consideration of tragedy affords new ways of understanding the relation between literature and the modern Latin American nation-state. As an interpretive index, this tragic attunement sheds new light on both the foundational works of modern Latin American literature and the counter-foundational literary critiques of modernization and nation-building. Topics include Borges's short story "El Sur" in relation to the Argentine "civilization and barbarism" debate, Juan Rulfo's novella "Pedro Paramo in the context of post-revolutionary reflection on national identity in Mexico, and the lyric poetry of Cesar Vellajo's "Trilce. The reading is based on a juxtaposition of aporetically incompatible terms: mourning, the avant-garde, and Andean indigenism or messianism. The final section of the book investigates two novels by Ricardo Piglia, "Respiracion artificial and "La ciudad ausente, in the dual context of dictatorship and the market. Piglia's writing both echoes and marks a limit for tragedy as an interpretive paradigm.

Honorable Mention, Latin American Studies Association Mexico Section Best Book in the Humanities After the end of the Mexican Revolution in 1917, postrevolutionary leaders hoped to assimilate the country’s racially diverse population into one official mixed-race identity—the mestizo. This book shows that as part of this vision, the Mexican government believed it could modernize “primitive” Indigenous peoples through technology in the form of education, modern medicine, industrial agriculture, and factory work. David Dalton takes a close look at how authors, artists, and thinkers—some state-funded, some independent—engaged with official views of Mexican racial identity from the 1920s to the 1970s. Dalton surveys essays, plays, novels, murals, and films that portray indigenous bodies being fused, or hybridized, with technology. He examines José Vasconcelos’s essay “The Cosmic Race” and the influence of its ideologies on mural artists such as Diego Rivera and José Clemente Orozco. He discusses the theme of introducing Amerindians to medical hygiene and immunizations in the films of Emilio “El Indio” Fernández. He analyzes the portrayal of indigenous monsters in the films of El Santo, as well as Carlos Olvera’s critique of postrevolutionary worldviews in the novel Mejicanos en el espacio. Incorporating the perspectives of posthumanism and cyborg studies, Dalton shows that technology played a key role in race formation in Mexico throughout the twentieth century. This cutting-edge study offers fascinating new insights into the culture of mestizaje, illuminating the attitudes that inform Mexican race relations in the present day. A volume in the series Reframing Media, Technology, and Culture in Latin/o America, edited by Hector Fernandez L'Hoeste and Juan Carlos Rodriguez

Victoria Bazin's interpretations of Marianne Moore's poetry draw extensively on archival resources to trace her influences and to describe her own distinctive modernist aesthetic. Bazin argues that it was Moore's feminist adaptation of pragmatism that shaped her poetry, producing a complex response to the new expanding consumer culture, one that explores not only the aesthetic pleasures but also the ethical consequences of too much.

In his native Italy Augusto Del Noce is regarded as one of the preeminent political thinkers and philosophers of the period after the Second World War. The Crisis of Modernity makes available for the first time in English a selection of Del Noce's essays and lectures on the cultural history of the twentieth century. Del Noce maintained that twentieth-century history must be understood specifically as a philosophical history, because Western culture was profoundly affected by the major philosophies of the previous century such as idealism, Marxism, and positivism. Such philosophies became the secular, neo-gnostic surrogate of Christianity for the European educated classes after the French Revolution, and the next century put them to the practical test, bringing to light their ultimate and necessary consequences. One of the first thinkers to recognize the failure of Marxism, Del Noce posited that this failure set the stage for a new secular, technocratic society that had taken up Marx’s historical materialism and atheism while rejecting his revolutionary doctrine. Displaying Del Noce's rare ability to reconstruct intellectual genealogies and to expose the deep metaphysical premises of social and political movements, The Crisis of Modernity presents an original reading of secularization, scientism, the sexual revolution, and the history of modern Western culture.

Indian Modernity (first published in 1998) acquires a new meaning today. While it critiques a techno-militaristic model of modernization, it visualizes alternative possibilities to give a distinctively new definition to our modernity. It engages the reader in dreaming of a new path to modernity beyond its present contradictions and paradoxes with its lyrical style, philosophic insights, sensitivity to deep religiosity, life-affirming femininity and, most of all, sociological imagination. This book continues to hold relevance for social science students and researchers, teachers, and visionaries, despite the passage of time. This title is co-published with Aakar Books. Print editions not for sale in South Asia (India, Sri Lanka, Nepal, Bangladesh, Pakistan and Bhutan)

Religion, Modernity, and the Global Afterlives of Colonialism examines the tenacious, lingering impact of European colonial ideology on religion and politics around the world. Even though the formal structures of colonialism have crumbled, with a few notable exceptions, European colonial ideology continues to operate across the globe, resulting in limited, nationalistic conceptualizations of religion and politics. Religion, Modernity, and the Global Afterlives of Colonialism shows convincingly that not only has colonialism had a devastating impact on the colonized, but its reach has turned inward to erode the colonizer’s own social and political systems. By examining the colonial violence constitutive of liberal political ideology, the continued oppression of Muslims in Europe in the name of security, and the way neoliberal economics bends religious hermeneutics to its will, the authors of Religion, Modernity, and the Global Afterlives of Colonialism call attention to the threats that face our world today. They also point to potential sites of hope—for example, the work of a priest in the Balkans who seeks to build solidarity across religious differences; groups in Africa who are constructing decolonial religious imaginaries; and the Islamo-futurism of Dune, which haltingly imagines a form of modernity beyond the West. Contributors: Atalia Omer, Joshua Lupo, Santiago Slabodsky, Nadia Fadil, S. Sayyid, Luca Mavelli, Edmund Frettingham, Cecelia Lynch, Slavica Jakelić, and Gil Anidjar