Today, the final day of our feature on the Insurrections series, and the final day to enter our Book Giveaway (link above), we have a post highlighting books in the series for which we’ve made the introductions available online.
“In a sense, Paul Cohen’s ideas mediate between the other two Pauls [Saint Paul and Paul Claudel], spacing and dialecticizing their relationship in Badiou’s play, and proposing ways for each of them to produce more theatrical knowledge than they might appear to contain. The Incident at Antioch finally is an experiment in dramatic thinking whose materials are largely drawn from the work of these three Pauls.” – Kenneth Reinhard, Introduction to The Incident at Antioch
“Badiou follows Deleuze in evading the consequences of the linguistic turn, although Badiou is more invested in formalizing this ontology in mathematical terms, whereas Deleuze is more interested in problematizing philosophy, that is, seeing how philosophy asks questions and poses problems.” – Clayton Crockett, Introduction to Deleuze Beyond Badiou
“There are many forces in Israeli politics that hope the Palestinians in Israel will rebel, and so, in due course, it should be possible to expel them from the country. They say they do not seek a final solution since they oppose genocide; they are not barbarians. They only want to make sure the Arabs don’t multiply like rabbits on Israel’s holy land.” – Udi Aloni, “Oh, Weakness; or, Shylock with a Split S,” the epilogue of What Does a Jew Want?
“Whether rage comes on the scene like a sudden explosion or like chronic presentiment (after its hate-inflicted transformation into a project), it draws its force from an excess of energy that longs for release. Rage that manifests itself in punishment or acts of injury is connected to the belief that there is too little suffering in the world on a local or global level. This belief results from the judgment that suffering could be “deserved” in certain situations.” – Peter Sloterdijk, “Rage Transactions,” Chapter 1 of Rage and Time
“The question, which will become the central question that this volume seeks to address, is the following: How do we get from the post-Christian, post-Holocaust, and largely secular death of God theologies of the 1960s to the postmodern return of religion? Put otherwise, what happens when we move from the early claim that deconstruction is the hermeneutic of the death of God to the subsequent effort at deconstructing the death of God?” – Jeffrey W. Robbins, Introduction to After the Death of God