24.6.14

How Terrence Malick Constructed To The Wonder

On Malick's filmmaking process
A still from Terrence Malick's To The Wonder (2012)
A still from Terrence Malick's To The Wonder (2012)
A still from Terrence Malick's To The Wonder (2012)
A still from Terrence Malick's To The Wonder (2012)
A still from Terrence Malick's To The Wonder (2012)
A still from Terrence Malick's To The Wonder (2012)
From Bilge Ebiri (Vulture):
Terrence Malick’s films have always been divisive, and To the Wonder, which hit theaters and video on demand last weekend, is proving more divisive than most. (Our own David Edelstein, for one, was not a fan.) The film is a lyrical, moody tale about a couple (played by Ben Affleck and Olga Kurylenko) who find themselves increasingly alienated from each other when they move from Paris to Oklahoma, where the man reconnects romantically with a woman from his past (Rachel McAdams). Built out of fragmentary moments, glimpses of memories, and occasionally even visions, overlaid with quietly ruminating voice-over, the film has struck some as a particularly Malick-y Terrence Malick film.

But regardless of the opinion on any of his individual works, there remains a fascination and curiosity about Malick’s filmmaking process, which has in recent years become even more distinct and unorthodox. Over the course of his career, Malick has put together a team of creative allies — including cinematographer Emmanuel “Chivo” Lubezki, production designer Jack Fisk, costume designer Jacqui West, and first assistant cameraman Erik Brown — who have been able to embrace a very organic style of filmmaking, one that’s often improvisatory in a way most filmmakers try to avoid. “When we sat down at first to discuss this film,” says producer Nicolas Gonda, “we didn’t talk about a script, but rather a way of working.”

While Lubezki himself notes, in this recent American Cinematographer interview, that he did insist on seeing a script, the producers and the actors were content to work mostly from Malick’s treatment and his own descriptions of the story. Malick wrote voraciously throughout preproduction, filming, and postproduction. Usually these pages consisted simply of characters’ internal thoughts. “At first, Terrence just told me the story,” says Kurylenko, who plays Marina. “Once we started shooting, I’d get ten or fifteen pages every morning describing the mood of my character.” Different actors would get different pages, each describing their own internal thoughts. “You never really walk through a scene with Terry. He wants everything to be spontaneous, without you having any time to overthink it.”

Nowhere in To the Wonder was this approach more evident than in the film’s early scenes in Paris and the island of Mont Saint-Michel (whose nickname, “le merveille,” French for “the wonder,” gives the film its title), off the northwest coast of France. Working in France with a reduced crew of about eight people and a shoot schedule of just a couple of days, Malick’s style was quicker and more impulsive than ever. Ever since they first worked together on 2005’s The New World, he and Lubezki have put together a set of unwritten “rules” that allow them to shoot quickly and freely; among them is the fact that they almost exclusively use natural or available light. They also often shoot handheld or with a Steadicam. (Lubezki was unable to accompany the crew to France, so he gave instructions to cameraman and Steadicam operator Joerg Widmer for these scenes.) “At this point, watching [Lubezski], Joerg, and Terry, it’s actually kind of funny, because even their body language is the same now,” says producer Sarah Green, whose collaboration with Malick also dates back to The New World. “They’re like a band that’s been playing together for years. The camera has to move and the focus puller has to adjust without Terry necessarily having to tell them what to frame — but they know what he will respond to.”

[...]

Although many of the actors never saw a script for To the Wonder, there was still a lot of dialogue shot for the film — much of it taken off Malick’s daily pages for the cast. “We wouldn’t have to read the lines literally,” Kurylenko says. “Terry leaves you free to say the lines or to not say them.” This, too, is a style of working the director has perfected over the years: He gives his actors dialogue to get them thinking about certain things, but then shoots the scene in a variety of ways, doing some takes without the dialogue or cutting it out in post. There were numerous arguments full of shouting and wounding dialogue filmed between Neil and Marina in the film’s Oklahoma scenes, most of which only exist in spectral fashion in the finished work — seen as glimpses and fragments. “The scenes in Oklahoma were incredibly dark,” Kurylenko says. “A lot darker than what was in the final film.” In editing, however, Malick discovered that such dialogue often had the effect of making the characters seem small, whereas he was going for something more elemental, almost mythic. In casting, producer Sarah Green recalls that Malick looked for actors who “really could stand in for the male and female of the species — who seemed iconic in that way.”

As prompts for the actors, Malick shared representative works of art and literature. For Affleck, he suggested Fitzgerald, Tolstoy, and Dostoevsky. (Affleck read Martin Heidegger on his own, having known that Malick had translated one of the German philosopher’s works as a grad student.) For Kurylenko, he also recommended Tolstoy and Dostoevsky — specifically, Anna Karenina, The Brothers Karamazov, and The Idiot. “Those books were, in a way, his script,” she says. But he did more than give the actors the books; he suggested ways to approach the texts and characters to focus on. So, for example, he recommended that Kurylenko read The Idiot with a particular eye on two characters: the young and prideful Aglaya Yepanchin, and the fallen, tragic Nastassya Filippovna. “He wanted me to combine their influences — the romantic and innocent side, with the insolent and daring side. ‘For some reason, you only ever see that combination in Russian characters,’ he said to me.”

In fact, Malick will use existing works of art and literature as touch-points with virtually all of his cast and crew. “It enables them to have a common vernacular on set that’s not about technique, but emotion — a shared memory,” Gonda says. For example, with the producers, the director often referenced paintings. With camera operator Widmer, who is also an accomplished musician, the references were often musical. With his editing team, Malick often passed out books such as Flaubert’s Madame Bovary and Walker Percy’s The Moviegoer. But he would also reference other films: Truffaut’s Jules and Jim, with its heavy and unique use of voice-over, was a constant reference point. (At one point, the score for Truffaut’s film was used as part of a temp soundtrack.) Malick is also a huge fan of Jean-Luc Godard and often referenced Godard films such as Breathless, Pierrot le Fou, and Vivre Sa Vie, for their elliptical narrative and editing styles. [Read More]

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30.10.13

Homes of German Philosophers

An online gallery of photographs by Patrick Lakey
Friedrich Schiller's workspace
Ludwig Wittgenstein's study in Cambridge
Ludwig Wittgenstein's desk in Cambridge
Arthur Schopenhaer's book collection
Martin Heidegger's rural hut
Los Angeles home of Theodor W. Adorno and Max Horkheimer
A selection of images from Patrick Lakey's German Photographs Collection, chronicling German philosophers' homes throughout the world. [See More]

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10.6.13

Bloomsbury Revelations: Reissue Series

A series of major works from the fields of philosophy, politics, religion and critical theory
Max Horkheimer, Eclipse of Reason
Karl Barth, On Religion
Theodor W. Adorno, Aesthetic Theory
Henri Lefebvre, Rhythmanalysis
Hans-Georg Gadamer, Truth and Method
Ferdinand de Saussure, Course in General Linguistics
Gilles Deleuze and Félix Guattari, A Thousand Plateaus
Martin Buber, I and Thou
Erich Fromm, To Have or To Be?
Ronald Dworkin, Taking Rights Seriously
Gilles Deleuze, Cinema 2: The Time-Image
Jacques Ranciére, The Politics of Aesthetics
Mohandas K. Gandhi, All Men Are Brothers
Desiderius Erasmus and Martin Luther, Discourse on Free Will
Roland Barthes, Language of Fashion
Gilles Deleuze, Cinema 2: The Movement-Image
Alain Badiou, Being and Event
Erich Fromm & Karl Marx, Marx's Concept of Man
including 'Economic and Philosophical Manuscripts'
Slavoj Žižek, Interrogating the Real
Rene Girard, Violence and the Sacred
Martin Heidegger, The Essence of Truth
Jean Baudrillard, The Intelligence of Evil
Or The Lucidity Pact
Gilles Deleuze and Félix Guattari, Anti-Oedipus
Antonio Negri, Time for Revolution
Bernhard Crick, In Defence of Politics
Paulo Freire, Education for Critical Consciousness
For more information on the Bloomsbury Revelations series, visit their official website. [Read More]

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28.3.13

Christopher Fynsk on Academia and Critical Theory

An interview with Figure/Ground Communication
Christopher Fynsk
Figure/Ground Communication talks to Professor Christopher Fynsk:
How did you decide to become a university professor? Was it a conscious choice?

This occurred in the last year of my undergraduate training at Cornell University (which would have been in 1974). I link the decision to my nascent political thinking: I could not think of a more worthy field (you will see that this thinking was also a bit naïve, but there it is).

Two of your mentors were Philippe Lacoue-Labarthe and Jean-Luc Nancy. How was your experience working with them and what were some of the most important lessons you learned from them?

I hope it will not be disrespectful to say that I did not really take Lacoue-Labarthe and Nancy as mentors. I looked upon them rather almost as “older brothers.” At that time, my mentors were Jacques Derrida and Jean-François Lyotard. But I chose to work with the two of them in Strasbourg for my PhD (rather than return to Paris, where I had studied in 1976), because I felt that it was perhaps a more propitious site for my work on Heidegger. This was an obscure decision, but it seems to have been a good one, even though neither Lacoue-Labarthe nor Nancy had progressed as far in their respective readings of Being and Time as I had at that time (the text had not been fully translated in French). I don’t believe that Lacoue-Labarthe (attached at that time to Johns Hopkins and serving as my titular advisor) read even a page of my actual thesis, which was exactly what I had anticipated.

The seminar in ‘79-‘80 and ’80-’81 was a thrilling context. There was also an excellent seminar that was undertaken jointly, I believe, with Bernard Bass. When I returned to Strasbourg to take Jean-Luc Nancy’s place at the faculté (during his visit to San Diego), the seminar had declined in importance. But I was so nervous in conducting it (Lacoue-Labarthe was also absent that term) that it took me almost 6 weeks to realize that the institutional conditions had changed at the University and in Strasbourg.

Lunches and dinners at 6 rue Charles Grad were memorable events. For the first time I witnessed literary history debated at the table as something with real political and social importance. But here, I should refer to my experience in France in general during this period—I discovered there an entirely new set of possibilities for living as an intellectual. The university receded as my primary point of reference. This was where I would locate the substance of my real learning in Strasbourg.

In terms of their influence upon me, I would note that Lacoue-Labarthe was a great stylist, a “syntaxier,” as I described him in Typography. There was a care in thinking and reading that I responded to very strongly. I was also very attentive to his relation to the theatre. I was certainly fond of Nancy and very happy to present his work to a North American audience, but we were not as close. [Read More]

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24.3.13

Style in Theory: Between Literature and Philosophy

A new title from Bloomsbury
Style in Theory: Between Literature and Philosophy, ed. Ivan Callus, James Corby, Gloria Lauri-Lucente
From Bloomsbury Publishing:
'What, in theory, is style? How has style been rethought in literary theory?'

Drawing together leading academics working within and across the disciplines of English, philosophy, literary theory, and comparative literature, Style in Theory: Between Philosophy and Literature sets out to rethink the important but all-too-often-overlooked issue of style, exploring in particular how the theoretical humanities open conceptual spaces that afford and encourage reflection on the nature of style, the ways in which style is experienced and how style allows disciplinary boundaries to be both drawn and transgressed.

Offering incisive reflections on style from a diverse and contemporary range of theoretical and methodological perspectives, the essays contained in this volume critically revisit and challenge accepted accounts of style, and provide fresh and compelling readings of the relevance in any rethinking of style of specific works by the likes of Shakespeare, Petrarch, Kant, Nietzsche, Heidegger, Deleuze, Blanchot, Derrida, Nancy, Cixous and Meillassoux. [Read More]

Contributors: Jean-Michel Rabaté (University of Pennsylvania), Laurent Milesi (Cardiff University), Saul Anton (The New School & Pratt), Gloria Lauri-Lucente (University of Malta), Stuart Sillars (University of Bergen), Stefan Herbrechter (Coventry University), James Corby (University of Malta), Chris Muller (Cardiff University), Douglas Burnham (Staffordshire University), Fiona Hughes (University of Essex), Janice Sant (Cardiff University), Marie-Dominique Garnier (Université de Paris-8 Vincennes-à-St-Denis), Mario Aquilina (Durham University), Ivan Callus (University of Malta), Giuseppe Mazzotta (Yale).

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13.10.12

Peter Sloterdijk, The Art of Philosophy: Wisdom as a Practice

A new title from Columbia University Press
Peter Sloterdijk
From Columbia University Press:

In his best-selling book You Must Change Your Life, Peter Sloterdijk argued exercise and practice were crucial to the human condition. In The Art of Philosophy, he extends this critique to academic science and scholarship, casting the training processes of academic study as key to the production of sophisticated thought. Infused with humor and provocative insight, The Art of Philosophy further integrates philosophy and human existence, richly detailing the foundations of this relationship and its transformative role in making the postmodern self.

Sloterdijk begins with Plato’s description of Socrates, whose internal monologues were so absorbing they often rooted the philosopher in place. The original academy, Sloterdijk argues, taught scholars to lose themselves in thought, and today’s universities continue this tradition by offering scope for Plato’s “accommodations for absences.” By training scholars to practice thinking as an occupation transcending daily time and space, universities create the environment in which thought makes wisdom possible. Traversing the history of asceticism, the concept of suspended animation, and the theory of the neutral observer, Sloterdijk traces the evolution of philosophical practice from ancient times to today, showing how scholars can remain true to the tradition of “the examined life” even when the temporal dimension no longer corresponds to the eternal. Building on the work of Husserl, Heidegger, Nietzsche, Arendt, and other practitioners of the life of theory, Sloterdijk launches a posthumanist defense of philosophical inquiry and its everyday, therapeutic value.

About the Author

Peter Sloterdijk is professor of aesthetics and philosophy at the Institute of Design in Karlsruhe and teaches at the Academy of Fine Arts in Vienna. Recently named one of the world’s top intellectuals by Prospect and Foreign Policy magazines, his numerous works include Rage and Time: A Psychopolitical Investigation and the best-selling Critique of Cynical Reason. Karen Margolis is a writer and translator living in Berlin. A graduate in mathematics from the London School of Economics, she coauthored The Technology of Political Control and has published fiction, memoirs, poetry, and translations. [Read More]
26.8.12

Ludwig Wittgenstein and Architecture

Pier Paolo Tamburelli reviews a book on the house Wittgenstein built for his sister
Daniele Pisani L'architettura è un gesto. Ludwig Wittgenstein architetto [Architecture is a Gesture: Ludwig Wittgenstein, architect]
Daniele Pisani L'architettura è un gesto. Ludwig Wittgenstein architetto [Architecture is a Gesture: Ludwig Wittgenstein, architect]
Daniele Pisani L'architettura è un gesto. Ludwig Wittgenstein architetto [Architecture is a Gesture: Ludwig Wittgenstein, architect]
Pier Paolo Tamburelli (Domus) reviews Daniele Pisani's Italian language publication L'architettura è un gesto. Ludwig Wittgenstein architetto [Architecture is a Gesture: Ludwig Wittgenstein, architect]: 'With great earnestness, Daniele Pisani tells the story of the Kundmanngasse house, designed by Paul Engelmann and Ludwig Wittgenstein, and built by Wittgenstein in the period from 1926 to 1928. Pisani quietly puts together all the pieces necessary for understanding the house and its role in the evolution of Wittgenstein's thought. He accurately describes the philosopher's biography as well as that of his sisters who were involved in the project (Margaret, but also Hermine), providing us with information about the Wittgenstein family and the political and cultural situation in Vienna at the time. He reconstructs the era's architectural debate in which the story of the house is (reluctantly) placed. The quiet tone and the accuracy of the story help eliminate the many legends that have accumulated over time about the house. The Kundmanngasse house is in fact a favourite subject for architects' philosophical dilettantism (second to this is only the exegesis, "Building, Dwelling, Thinking" by Martin Heidegger) as well as for philosphers' architectural dilettantism (think of the crazy interpretations that see in the house a petrified philosophy, a logic transformed into a house—hausgewordene Logik' [Read More]

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18.7.12

Jean-Paul Sartre and Albert Camus in New York

Andy Martin on existentialists in America
Jean-Paul Sartre (left) and Albert Camus (right)
From The Opinionator in The New York Times: 'In December 1944, Albert Camus, then editor of Combat, the main newspaper of the French Resistance, made Jean-Paul Sartre an offer he couldn’t refuse: the job of American correspondent. Perhaps, in light of the perpetual tension and subsequent acrimonious split between the two men, he was glad to get him out of Paris. What is certain is that Sartre was delighted to go. He’d had enough of the austerities and hypocrisies of post-liberation France and had long fantasized about the United States. Camus himself would make the trip soon after, only to return with a characteristically different set of political, philosophical and personal impressions.' [Read More]

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30.1.12

'Authenticity': Postgraduate Symposium Call for Papers

University of York · 31 May 2012

'Authenticity': Call for Papers

University of York Centre for Modern Studies Postgraduate Second Annual Symposium
Bowland Auditorium, Humanities Research Centre, Thursday 31 May 2012

The signs of authenticity pervade our everyday interactions with the world, from the authentic takeaway to the historical television re-enactment and the claimed impartiality of the commercial press. In response to the British riots in the summer of 2011, Tudor historian David Starkey made the distinction between the authentic and inauthentic citizenry. Those who partook in looting and affray were figured as outside authentic structures of legal and moral behaviour, ‘feral’ even. The insidious and barely concealed attribution of inauthenticity to what in London was a predominantly black community set off racial tension that for many years now has been thought of as behind us. Authenticity, then, had become the buzzword in the reenlivened discourses of politics, race, class and culture.

Through this interdisciplinary conference, the Centre for Modern Studies Post-Graduate Forum seeks to explore and question the associations and assumptions that have come to coalesce around the concept of the ‘authentic’. From the art historian Hal Foster’s charting of the ‘Return of the Real’, through its philosophical instantiations in Marx, Sartre, Heidegger, Kierkegaard and Adorno, by way of the pop/mass culture debate in Cultural Studies, to the notion of performative ‘masquerade’ in theories of gender and sexuality - issues of authenticity thread through much recent work in the humanities and the social sciences. For example, the Victoria and Albert Museum’s recent exhibition on postmodernism aims to historicise a discourse famous for its slippery employment of replication, reproduction and rearrangement into a compartment of the authentic academic canon.

We therefore invite abstracts for papers from post-graduates working in the humanities and social sciences disciplines in the modern period (1850-present). We would welcome interdisciplinary papers, and submissions from panels. Possible topics for papers include but are not limited to:
  • The authenticity debate in twentieth century philosophy
  • Critical Counterfactualism
  • Hoaxes, deceptions and counterfeiting
  • Documentary film and television
  • Photography
  • Journalism
  • Cuisine
  • Digital authentication and access
  • Intellectual property and copyright
  • Identity: race, class, gender, sexuality
  • Mimesis and verisimilitude
  • Materiality / immateriality – replication, the virtual / digital (gaming)
  • Fantasy / utopia / visionaries / spiritualities / sci-fi
  • Costume, cross-dressing / beauty industry and cosmetics
  • Geographies of authenticity – i.e. ‘native’ and ‘indigenous’ vs. ‘foreigner’ ‘alien’
  • Immigration / migration
Abstracts for papers should be 300 words in length, and the deadline for submissions is Monday 26th March 2012 at 5.00pm. Please send abstracts to cmods-pgforum@york.ac.uk - if you would like more information about the symposium or the CMODS Postgraduate Forum, don't hesitate to contact us at this address, or visit our website.
5.1.12

Simon Glendinning, Derrida: A Very Short Introduction

A new guide to one of the most difficult contemporary philosophers
Jacques Derrida
In this week's Times Literary Supplement (6 January 2012), Neil Badmington reviews Derrida: A very short introduction by Simon Glendinning:
Glendinning's overview is accurate and informed, and the book covers many of the key terms: logocentrism, aporia, and grammatology, for example. I have a reservation, however, about the level at which the volume is pitched. Oxford Universty Press's "Very Short Introductions" are, the publisher explains, "for anyone wanting a stimulating and accessible way in to a new subject", and many of the titles in the series live up to this claim. (Catherine Belsey's Postructuralism and Peter Singer's Marx come to mind.) But Glendinning is often too immersed in the material to meet the needs of a newcomer. A discussion of the preface to Of Grammatology, for example, is interrupted by a reference to "Derrida's 'messianic' hope, a messianism without a determinate messianism'. Glendinning is not wrong to make the link, but the absence here of an explanation of Derrida's work on the messianic renders the allusion an obstacle. Meanwhile, a later chapter claims that "Derrida's conception of the 'text'... is not simply Heidegger's 'world'", but reveals nothing about the meaning of "world" in Heideggerean philosophy.

Glendinning's book might satisfy readers already familiar with Derrida's writings, but those seeking an accessible guide will need to turn elsewhere, perhaps to John D. Caputo's Deconstruction in a Nutshell (1997) or Nicholas Royle's Jacques Derrida (2003). Between here and there is a world of difference.
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3.1.12

Eli Friedlander, Walter Benjamin: A Philosophical Portrait

New study marks the 120th anniversary of Benjamin's birth
Eli Friedlander, Walter Benjamin: A Philosophical Portrait
In the Haaretz Daily Newspaper, Avner Shapira discusses a forthcoming work from Eli Friedlander, Walter Benjamin: A Philosophical Portrait (link via Leiter Reports): 'Contrary to the prevailing view, which holds that Benjamin was more a cultural and literary critic than a philosopher, Friedlander's book seeks to place Benjamin within the Western philosophical tradition. "Suffice it to think of two central 20th-century thinkers, Wittgenstein and Heidegger," he says, "in order to understand that philosophy can appear in forms radically different from one another. Some will see this as a sign that there is no longer any point in insisting on the outmoded category of philosophy. I take a more modernist view, above all in that I perceive the renewed need to think what philosophy is as the constant question of philosophy. Therefore, in my view, to see Benjamin as a philosopher means understanding how he gives new names to the traditional notions of philosophy, and above all to its sovereign notion: truth."' [Read More]

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30.10.11

Simon Critchley: Style in Theory

Malta, November 2009

James Corby (University of Malta) interviews Simon Critchley (New School) by video link during the Style in Theory / Styling Theory conference in Malta in November 2009 (link via Continental Philosophy). Topics under discussion included the writing of Samuel Beckett, Maurice Blanchot, Wallace Stevens, Jean Jacques Rousseau, Tom McCarthy, Michel de Montaigne, and American president Barack Obama. Attendees included Jean-Michel Rabaté, Laurent Milesi and Catherine Belsey. [Read More]

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20.10.11

Friedrich Kittler 1943-2011

Contemporary media theorist and literary critic passes away, aged 68
Friedrich Kittler
Report from media blog, Machinology (thanks to Volker Frick for the link): 'Writing anything after hearing about the death of Friedrich Kittler (1943-2011) is not really easy, even if it surely will boost the academic publishing industry into a range of publications. Somewhere I read him characterized as the “Derrida of media theory” and where the writer (probablyWinthrop-Young or Peters) added that of course, Kittler would like to be called “Foucault of media theory”.' [Read More]
7.10.11

David Winters on Shane Weller's Modernism and Nihilism

On Weller's contribution to Palgrave's 'Modernism and...' series
Osip Brik by Aleksandr Mikhajlovich Rodchenko © DACS 2005
David Winters reviews Shane Weller's recent study, Modernism and Nihilism for Ready Steady Book: 'To consider the concept of nihilism, Simon Critchley once remarked, is to take up the trail of ‘Ariadne’s thread’, a theoretical route through the labyrinth of history. For Critchley, the story of nihilism is the story of what it means to be modern, and to read the philology of nihilism, of the nihil, is to look through a lens at modernity’s underside. Shane Weller’s survey of the web of relations between Modernism and Nihilism proceeds from the same supposition. His book unpicks the thread where it’s at its most knotted, in the high modernist literatures of the early twentieth century. For Weller, what’s at work in the works of the modernists – from Tzara to Kafka to Cioran – is a discursive puzzle for which ‘nihilism’ would seem to be the key, the master term that could unlock and make sense of the modern. Yet the thrust of his thesis is the fact that it fails to do so; the way that whatever it touches is rendered resistant to interpretation. So, on the one hand, thought and talk about ‘nihilism’ is ubiquitous across modern culture: wherever the modernist moment is, nihilism sits alongside (or inside) it. On the other, modernism proves unable to reduce nihilism to its propaedeutic, its explanatory toolkit. Rather, nihilism is what haunts modernism, as its ghost or double, a tense co-presence forever unsettling its meanings.' [Read More]

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