From the seventeenth-century attempts to formulate a "history of man" to Freud's Moses and Monotheism, de Certeau examines the West's changing conceptions of the role and nature of history.
Michel de Certeau died on January 9, 1986, leaving behind him the memory of an "intelligence without bounds" (Roger Chartier) and of "one of the boldest, the most secret, and the most sensitive minds of our time" (Julia Kristeva). Since 1984, with the translation of The Practice of Everyday Life, his writings have begun to circulate across a number of disciplines in the English-speaking world. This book is the first full-length study of Certeau's thought, designed as a guide to draw out not only the exceptional range but the overall coherence of his oeuvre. The author focuses on those intertexts that work most powerfully in Certeau's major writings: contemporary French historiography, the writings of early modern mystics and travelers, Michel Foucault and Pierre Bourdieu, Freud, the linguistics of "utterance," and a broad spectrum of work on contemporary cultural practices.
Michel de Certeau died on January 9, 1986, leaving behind him the memory of an "intelligence without bounds" (Roger Chartier) and of "one of the boldest, the most secret, and the most sensitive minds of our time" (Julia Kristeva). Since 1984, with the translation of The Practice of Everyday Life, his writings have begun to circulate across a number of disciplines in the English-speaking world. This book is the first full-length study of Certeau's thought, designed as a guide to draw out not only the exceptional range but the overall coherence of his oeuvre. The author focuses on those intertexts that work most powerfully in Certeau's major writings: contemporary French historiography, the writings of early modern mystics and travelers, Michel Foucault and Pierre Bourdieu, Freud, the linguistics of "utterance," and a broad spectrum of work on contemporary cultural practices.
It is August 18, 1634. Father Urbain Grandier, convicted of sorcery that led to the demonic possession of the Ursuline nuns of provincial Loudun in France, confesses his sins on the porch of the church of Saint-Pierre, then perishes in flames lit by his own exorcists. A dramatic tale that has inspired many artistic retellings, including a novel by Aldous Huxley and an incendiary film by Ken Russell, the story of the possession at Loudun here receives a compelling analysis from the renowned Jesuit historian Michel de Certeau. Interweaving substantial excerpts from primary historical documents with fascinating commentary, de Certeau shows how the plague of sorceries and possessions in France that climaxed in the events at Loudun both revealed the deepest fears of a society in traumatic flux and accelerated its transformation. In this tour de force of psychological history, de Certeau brings to vivid life a people torn between the decline of centralized religious authority and the rise of science and reason, wracked by violent anxiety over what or whom to believe. At the time of his death in 1986, Michel de Certeau was a director of studies at the école des hautes études en sciences sociales, Paris. He was author of eighteen books in French, three of which have appeared in English translation as The Practice of Everyday Life,The Writing of History, and The Mystic Fable, Volume 1, the last of which is published by The University of Chicago Press. "Brilliant and innovative. . . . The Possession at Loudun is [de Certeau's] most accessible book and one of his most wonderful."—Stephen Greenblatt (from the Foreword)
From the seventeenth-century attempts to formulate a "history of man" to Freud's Moses and Monotheism, de Certeau examines the West's changing conceptions of the role and nature of history.
Volume 1 considers the uses to which social representation and modes of social behavior are put by individuals and groups, describing the tactics available to the common man for reclaiming his own autonomy from the all-pervasive forces of commerce, politics, and culture. Volume 2 is based on on microhistories that move from the private sphere (of dwelling, cooking, and homemaking) to the public (the experience of living in a neighborhood). Delves into the subtle tactics of resistance and private practices that make living a subversive art.
Volume 1 considers the uses to which social representation and modes of social behavior are put by individuals and groups, describing the tactics available to the common man for reclaiming his own autonomy from the all-pervasive forces of commerce, politics, and culture. Volume 2 is based on on microhistories that move from the private sphere (of dwelling, cooking, and homemaking) to the public (the experience of living in a neighborhood). Delves into the subtle tactics of resistance and private practices that make living a subversive art.
From the late Michel de Certeau comes an essential engagement with multiculturalism and identity politics. De Certeau stresses that anyone attempting to understand contemporary societies in the West must grasp the already-existing diversity that outflanks elitist conceptions of the "national group". He argues compellingly that old ideas of social unity have no relevance in the diverse societies of today.
In this foundational exploration of political expression and participation, de Certeau examines who has the right to speak, how this right is acquired, and what happens when this right is denied or inhibited. He emphasizes that all too often free speech is upheld in the abstract while social institutions work in such a way to deny access to effective communication.
It is August 18, 1634. Father Urbain Grandier, convicted of sorcery that led to the demonic possession of the Ursuline nuns of provincial Loudun in France, confesses his sins on the porch of the church of Saint-Pierre, then perishes in flames lit by his own exorcists. A dramatic tale that has inspired many artistic retellings, including a novel by Aldous Huxley and an incendiary film by Ken Russell, the story of the possession at Loudun here receives a compelling analysis from the renowned Jesuit historian Michel de Certeau. Interweaving substantial excerpts from primary historical documents with fascinating commentary, de Certeau shows how the plague of sorceries and possessions in France that climaxed in the events at Loudun both revealed the deepest fears of a society in traumatic flux and accelerated its transformation. In this tour de force of psychological history, de Certeau brings to vivid life a people torn between the decline of centralized religious authority and the rise of science and reason, wracked by violent anxiety over what or whom to believe. At the time of his death in 1986, Michel de Certeau was a director of studies at the école des hautes études en sciences sociales, Paris. He was author of eighteen books in French, three of which have appeared in English translation as The Practice of Everyday Life,The Writing of History, and The Mystic Fable, Volume 1, the last of which is published by The University of Chicago Press. "Brilliant and innovative. . . . The Possession at Loudun is [de Certeau's] most accessible book and one of his most wonderful."—Stephen Greenblatt (from the Foreword)
The culmination of de Certeau's lifelong engagement with the human sciences, this volume is both an analysis of Christian mysticism during the sixteenth and seventeenth centuries and an application of this influential scholar's transdisciplinary historiography.
In this foundational exploration of political expression and participation, de Certeau examines who has the right to speak, how this right is acquired, and what happens when this right is denied or inhibited. He emphasizes that all too often free speech is upheld in the abstract while social institutions work in such a way to deny access to effective communication.
The culmination of de Certeau's lifelong engagement with the human sciences, this volume is both an analysis of Christian mysticism during the sixteenth and seventeenth centuries and an application of this influential scholar's transdisciplinary historiography." --Publisher description.
This book is focused on the street-naming politics, policies and practices that have been shaping and reshaping the semantic, textual and visual environments of urban Africa and Israel. Its chapters expand on prominent issues, such as the importance of extra-formal processes, naming reception and unofficial toponymies, naming decolonisation, place attachment, place-making and the materiality of street signage. By this, the book directly contributes to the mainstreaming of Africa’s toponymic cultures in recent critical place-names studies. Unconventionally and experimentally, comparative glimpses are made throughout between toponymic experiences of African and Israeli cities, exploring pioneering issues in the overwhelmingly Eurocentric research tradition. The latter tends to be concentrated on Europe and North America, to focus on nationalistic ideologies and regime change and to over-rely on top-down ‘mere’ mapping and street indexing. This volume is also unique in incorporating a rich and stimulating variety of visual evidence from a wide range of African and Israeli cities. The materiality of street signage signifies the profound and powerful connections between structured politics, current mundane practices, historical traditions and subaltern cultures. Street-Naming Cultures in Africa and Israel is an important contribution to urban studies, toponymic research and African studies for scholars and students. Chapters 1 and 2 of this book are freely available as a downloadable Open Access PDF under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license available at http://www.taylorfrancis.com/books/e/9781003173762
Dans quelle mesure le corps fait-il l'identité d'un être humain ? Et pour combien de temps si quelque chose survit de lui, après sa mort, ce n'est pas tout à fait son corps ? Dans toutes les cultures, il semble que l'humanité, sous des formes diverses, ait été amenée à imaginer l'être humain comme composé de deux parties : une partie périssable et une partie qui continue d'agir bien au-delà de la mort, même si elle n'est pas immortelle. Ces deux parties ne se réduisent pas nécessairement à un corps visible et à un animal double, invisible, mais qui meurt quand l'autre meurt. Chez les Maenge de Nouville-Guinée, l'individu a deux âmes, même s'il n'a qu'un seul corps. De nombreuses sociétés pensent qu'il faut plus de deux êtres humains pour faire un être humain. Il faut que l'esprit d'un ancêtre, ou l'action d'un dieu vienne sinon animer ce corps, du moins le rendre complet, le compléter. Chaque personne naît donc, s'étant inscrite en soi, formant comme une sorte d'intimité impersonnelle, un ensemble d'idées, d'images, de valeurs, par lesquelles l'ordre ou les désordres qui s'impriment dans son corps. règne dans sa société. Seize anthropologues et historiens ont exploré ces réalités culturelles dispersées dans l'espace et le temps.
From the late Michel de Certeau comes an essential engagement with multiculturalism and identity politics. De Certeau stresses that anyone attempting to understand contemporary societies in the West must grasp the already-existing diversity that outflanks elitist conceptions of the "national group". He argues compellingly that old ideas of social unity have no relevance in the diverse societies of today.
This remarkable volume brings together texts that reveal a unique perspective on Foucault's work on the interrelated topics of madness, language, and literature in the second half of the 1960s. Not only do these texts develop analyses and concepts that cannot be found anywhere else in Foucault's oeuvre, but they also show that Foucault's relation to structuralism in those years was far more complex and rich than he himself was ready to acknowledge. They show, more precisely, that between The Order of Things and The Archaeology of Knowledge, and specifically in relation to madness, literature, and literary criticism, Foucault turned to structuralism not only to challenge the central role attributed to the human subject, but also to analyze language and human experience as in a way detached from the historical conditions of their emergence and production. Madness, Language, Literature is organized around three main issues: the status and place of the madman in our societies; the relationship between madness, language, and literature in Baroque theater, the theater of cruelty by Antonin Artaud, and the work of Raymond Roussel; and the evolution of literary criticism in the 1960s. A study of the "absence of a work" in Balzac and of the relationship between desire and knowledge in Flaubert completes this ensemble, presenting a side of Foucault somewhat different from the one we know from the texts he published during this time"--
Technology is even more than our world, our form of life, our civilization. Technology interacts with the world to change it. Philosophers need to seriously address the fluidity of a smartphone interface, the efficiency of a Dyson vacuum cleaner, or the familiar noise of an antique vacuum cleaner. Beyond their phenomenological description, the emotional experience acquires moral significance and in some cases even supplies ethical resources for the self. If we leave this dimension of modern experience unaddressed, we may miss something of value in contemporary life. Combining European humanism, Anglophone pragmatism, and Asian traditions, Michel Puech pleads for an "ethical turn" in the way we understand and address technological issues in modern day society. Puech argues that the question of "power" is what needs to be reconsidered today. In doing so, he provides a three-tier distinction of power: power to modify the outer world (our first-intention method in any case: technology); power over other humans (our enduring obsession: politics and domination); power over oneself (ethics and wisdom).
This volume brings together, for the first time, a variety of texts from Certeau's book and journal publications which have proved important in the various disciplines where Certeau has had an influence.
The grand duchy of Luxembourg was created after the Napoleonic Wars, but at the time there was no 'nation' that identified with the emergent state. This book analyses how politicians, scholars and artists have initiated and contributed to nation-building processes in Luxembourg since the nineteenth century, processes that – as this book argues – are still ongoing. The focus rests on three types of representations of nationhood: a shared past, a common homeland and a national language. History was written so as to justify the country's political independence. Territorial borders shifted meaning, constantly repositioning the national community. The local dialect – initially considered German variant – was gradually transformed into the 'national language', Luxembourgish.
Now part of the HBO docuseries "Exterminate All the Brutes," written and directed by Raoul Peck The 20th anniversary edition of a pioneering classic that explores the contexts in which history is produced—now with a new foreword by renowned scholar Hazel Carby Placing the West's failure to acknowledge the Haitian Revolution—the most successful slave revolt in history—alongside denials of the Holocaust and the debate over the Alamo, Michel-Rolph Trouillot offers a stunning meditation on how power operates in the making and recording of history. This modern classic resides at the intersection of history, anthropology, Caribbean, African-American, and post-colonial studies, and has become a staple in college classrooms around the country. In a new foreword, Hazel Carby explains the book's enduring importance to these fields of study and introduces a new generation of readers to Trouillot's brilliant analysis of power and history's silences.
This interdisciplinary compilation of essays is a welcome tonic for the “jet lag” or cultural gap between Lacanian discourse's warm reception in Latin countries and the resistance Lacanian clinical applications have met with in the Anglophone world. Lacan in America illuminates important and dynamic debates within a cultural context that Lacan himself has modified. Rather than a made-simple approach, this dynamic collection invokes some of the hesitations, contradictions, and evolutions that appear to be the most exciting part of his legacy, in “polylogical” discussions by “Lacanians” who are not averse to a critical reexamination of major concepts or textual and political issues. Topics include: a regressive sexual science and a “postmodern condition,” technological mediation through seduction and resistance, the partisan issues beneath some of the resistances met by Lacanian discourse, and Lacan's revelations as responses to Freudian riddles. Demonstrating the vitality of Lacanian thought and its impact on disciplines, from mathematics to gay/lesbian studies, Lacan in America works to edify the fruit of Lacan's endless revision, an infinitely propagated transfiguration of his search for the meanings of truth. “Lucid and nonpartisan?[this collection] successfully takes the ideas and issues at the heart of Lacan's work and legacy and reinspects them through the lens offered by their transportation across the Atlantic, illustrating what has happened to them in their translation--and mistranslation--into and through American intellectual and cultural life.” -Daniel Gunn, Department of Comparative Literature and English, The American University of Paris
Roger Bastide developed the theory of acculturation which provides a framework for understanding contact between different cultures and beliefs. 'Bastide on Religion' offers a clear introduction to the life and work of this influential scholar. The volume focuses on Bastide's study of Afro-Brazilian religions, in particular his study of Candomble, a religion born from the contact between African and Brazilian cultures. The book outlines Bastide's work on acculturation, his concept of the relationship between religion and culture, and his challenge to many dominant approaches to economic development.
More than two decades have passed since Chicago published the first volume of this groundbreaking work in the Religion and Postmodernism series. It quickly became influential across a wide range of disciplines and helped to make the tools of poststructuralist thought available to religious studies and theology, especially in the areas of late medieval and early modern mysticism. Though the second volume remained in fragments at the time of his death, Michel de Certeau had the foresight to leave his literary executor detailed instructions for its completion, which formed the basis for the present work. Together, both volumes solidify Certeau’s place as a touchstone of twentieth-century literature and philosophy, and continue his exploration of the paradoxes of historiography; the construction of social reality through practice, testimony, and belief; the theorization of speech in angelology and glossolalia; and the interplay of prose and poetry in discourses of the ineffable. This book will be of vital interest to scholars in religious studies, theology, philosophy, history, and literature.
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