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The edited volume describes a multi-disciplinary model where students and faculty work with communities, learn from them, and contribute the fruits of theory and research to solving community problems. It is a model where theory and action span multiple ecological levels from individuals and small group to organizations and social structures. The communities of engagement range from local neighborhoods and schools to national policy and international development. These forms of engagement require carefully crafted institutional structures to support them. This volume offers examples of community-engaged theory, scholarship, and action, and the structures that foster them within a research university. The examples are drawn from the Department of Human and Organizational Development at Peabody College, Vanderbilt University, whose programs, from undergraduate service learning and internships to doctoral training in community research and action, embody the vision of The Academy in Action! The chapters document how authentic partnerships between the academy and the community result in meaningful research and praxis.

Populism in politics and policy orientations in law have thrown the jurisdiction of the academy and the disciplines of interpretation into disarray. Critique flounders in abstraction and negativity, law loses itself in particularity. Administering Interpretation brings together philosophers, humanists, and jurists from both continental and anglophone jurisdictions to reassess the status and trajectory of interpretative theory as applied in the art of law. Tracking the thread of philosophical influences upon the community of legal interpretation, both reception and resistance, the essays move from the translation and wake of Derrida to the work of Agamben, from deconstruction to oikononmia. Sharing roots in the philological excavation of the political theology of modern law, contributors assess the failure of secularism and the continuing theological borrowings of juridical interpretation. Contemporary critique is brought to bear upon the interpretative apparatuses of exclusion, the law of spectacular sovereignty, and the bodies that lie in its wake.

This second volume in The Deconstruction of Christianity explores the stance or bearing that would be appropriate for us now, in the wake of the dis-enclosure of religion and the retreat of God: that of adoration. Adoration is stretched out toward things, but without phenomenological intention. In our present historical time, we have come to see relation itself as the divine. The address and exclamation—the salut!—that constitutes adoration celebrates this relation: both the relation among all beings that the world is and what is beyond relation, the outside of the world that opens in the midst of the world. This book clarifies and builds upon not only dis-enclosure, the first volume in this project, but also other previous writings on sense, the world, and the singular plurality of being.

In this book, the world's foremost cyber security experts share critical practical knowledge on how the cyberspace ecosystem is structured, how it functions, and what we can do to protect it and ourselves from attack and exploitation. It collects the wisdom of cyber security professionals and practitioners from government, academia, and industry across national and international boundaries. It provides readers with the information they need to secure and sustain the cyberspace ecosystem and to defend themselves against all kinds of adversaries and attacks. It provides critical intelligence on cyber crime and security—including details of real-life operations. Among the many important topics it covers are: building a secure cyberspace ecosystem; public-private partnerships to secure cyberspace; law enforcement to protect cyber citizens and to safeguard cyber infrastructure; and strategy and policy issues relating to the security of the cyberecosystem.

Blanchot’s writings are distinctive for the ways that negativity takes place in them in terms of the experience of literature, the possibility of the work, and the nature of its language. However, this role in his thinking is unique and is not to be subsumed to the negativity found in the thought of Hegel or Heidegger, although it partakes of aspects of both. Instead, negativity for Blanchot operates at the level of the ontological status of language, which oscillates undecidably between the assertion and negation of meaning and thereby affects the experience of literature and the possibility of the work with an irreducible ambiguity. To explicate the significance of this negativity it is necessary to turn to another figure for whom it has become as central, Adorno, whose Hegelian background is much stronger, but who also works against this tradition to form his own negative understanding of dialectics that is crucially exemplified in the work of art. For Adorno, the work of art exists as a particular model of its historical and material context, one that both demonstrates its contradictions and also indicates what has been obscured by them. The negativity of the work is thus both that of the critique that it levels against this context and of the possibilities that it negatively raises in its place. To study the two writers together it is necessary to find the place where their thinking converges, which occurs most critically in the area of post-Kantian aesthetics and the question of autonomy.

This book inaugurates a novel way of understanding the trajectories of health and disease in the context of poverty. Focusing on low-income neighborhoods in Delhi, it stitches together three different sets of issues. First, it examines the different trajectories of illness: What are the circumstances under which illness is absorbed within the normal and when does it exceed the normal. A second set of issues involves how different healers understand their own practices. The book asks: What is expert knowledge? What is it that the health practitioner knows and what does the patient know? How are these different forms of knowledge brought together in the clinical encounter, broadly defined? Finally, the book interrogates the models of disease prevalence and global programming that emphasize surveillance over care and deflect attention away from the specificities of local worlds. Yet the analysis offered retains an openness to different ways of conceptualizing “what is happening” and stimulates a conversation between different disciplinary orientations to health, disease, and poverty. Most studies of health and disease focus on the encounter between patient and practitioner within the space of the clinic. This book instead privileges the networks of relations, institutions, and knowledge over which the experience of illness is dispersed. It helps us see how illness is bound by the contexts in which it occurs, while also showing how illness transcends these contexts to say something about the nature of everyday life and the making of subjects.

This book examines the nature of catastrophes in the era of globalization and technology. Can a catastrophe be an isolated occurrence? Is there such a thing as a “natural” catastrophe when all of our technologies nuclear energy, power supply, water supply are necessarily implicated, drawing together the biological, social, economic, and political? The book examines these questions and more. Included in this edition are two interviews.

Who or what comes after God? In the wake of God, as the last fifty years of philosophy has shown, God comes back again, otherwise: Heidegger's last God, Levinas's God of Infinity, Derrida's and Caputo's tout autre, Marion's God without Being, and Kearney's God who may be. This book attempts to represent some of the most considered responses to Richard Kearney's recent writings on the philosophy of religion, in particular The God Who May Be: A Hermeneutics of Religion and Strangers, Gods, and Monsters: Interpreting Otherness. It brings together seventeen essays that share the common problematic of the otherness of the Other — seventeen different variations on the same theme: philosophy about God after God — that is to say, a way of thinking God otherwise than ontologically.

Over the past generation, considerable historical attention has been given to evangelical Christians who attacked modern evolutionary theories. This book, by contrast, sheds light on the under-studied story of twentieth-century Christians who remained theologically conservative, but refused to take up arms against modern science—those who sought to show the compatibility of biblical Christianity and the conclusions of mainstream science, including evolution. It focuses on the middle decades of the twentieth century, the same period in which creationism became a movement within evangelicalism, and on two groups of evangelical scientists, the American Scientific Affiliation (ASA) and the UK-based Research Scientists’ Christian Fellowship (RSCF, today Christians in Science). Drawing on published and unpublished sources, including conference papers, interviews, and private correspondence, this book shows how these organizations pursued a reconciliation of science and theology that contradicted the fundamentalist ethos of the period and denied the claims that creationism entailed antievolutionism.

Translation--from both a theoretical and practical point of view--articulates differing but interconnected modes of circulation in the work of writers originally from different geographical areas of transatlantic encounter, such as Europe, Latin America, North America, and the Caribbean. After Translation examines from a transnational perspective the various ways in which translation facilitates the circulation of modern poetry and poetics across the Atlantic. It rethinks the theoretical paradigm of Anglo-American “modernism” based on the transnational, interlingual and transhistorical features of the work of key modern poets writing at both sides of the Atlantic--namely, the Portuguese Fernando Pessoa; the Chilean Vicente Huidobro; the Spaniard Federico García Lorca; the San Francisco-based poets Jack Spicer, Robert Duncan, and Robin Blaser; the Barbadian Kamau Brathwaite; and the Brazilian brothers Haroldo and Augusto de Campos. Another central aim of this book is to analyze how the literary history of modern poetry—traditionally produced within mononational and monolingual frameworks—is altered by a comparative approach that incorporates different languages, poetic traditions, and cultures connected by the heterogeneous geopolitical space of the Atlantic Ocean.

Today democracy has become fundamental. It extends increasingly deeply into everyday life; it grounds and limits our political thought and values. We can't think past or beyond it as a political or even as a social system. This is a sense in which we do indeed live at history's end. But this end is not a happy one, because the democratic system we now live in does not satisfy tests that we can legitimately put to it. In this situation, it is important to come to new terms with the fact that literature, at least until about 1945, was hostile to political democracy in particular. It continually attempted not just to resist democracy but to explore other ways of being democratic than those instituted politically. Today, Against Democracy argues, literature helps us not so much to imagine political and social possibilities beyond democracy as to understand how life might be lived simultaneously in and outside of democratic state capitalism. Drawing on political theory, intellectual history, and the techniques of close reading, Against Democracy offers new accounts of the ethos of refusing democracy, of literary criticism's contribution to that ethos, and of the history of conservative resistances to capitalism and democracy. It also proposes innovative interpretations of a range of writers, including Tocqueville, Disraeli, George Eliot, E. M. Forster, and Saul Bellow.

Alegal reveals modern Okinawa to be suspended in a perpetual state of exception: it is neither an official colony of Japan or the U.S., nor an equal part of the Japanese state. Today it is the site of one of the densest concentrations of U.S. military bases globally—a truly exceptional condition stemming from Japan’s abhorrence toward sexual contact around bases in its mainland that factored into securing Okinawa as a U.S. military fortress. This book merges Foucauldian biopolitics with Japanese Marxist theorizations of capitalism to trace the formation of a Japanese middle class that disciplined and secured the population from perceived threats, including the threat of miscegenation. Through close readings of poetry, reportage, film, and autobiography, it reveals how this threat came to symbolize the infringement of Japanese sovereignty figured in terms of a patriarchal monoethnic state. This symbolism, however, was met with great ambivalence in Okinawa. As a borderland of the Pacific, racial politics internal to the U.S. collided with colonial politics internal to the Asia Pacific in base towns centered on facilitating encounters between G.I.s and Okinawan women. By examining the history, debates, and cultural representations of these actors from 1945 to 2015, this book shows how they continually failed to “become Japanese.” Instead, they epitomized Okinawa’s volatility that danced on the razor’s edge between anarchistic insurgency and fascistic collaboration. What was at stake in their securitization was the attempt to contain Okinawa’s alegality itself—that is, a life force irreducible to the law.

Interrogating how Alexandria became enshrined as the exemplary cosmopolitan space in the Middle East, this book mounts a radical critique of Eurocentric conceptions of cosmopolitanism. The dominant account of Alexandrian cosmopolitanism is a colonial one that elevates things European in the city's culture and simultaneously places things Egyptian under the sign of decline. The book goes beyond this civilization/barbarism binary to trace articulations of intercultural solidarity. Halim presents an interdisciplinary comparative study of literary representations, addressing poetry, fiction, guidebooks, and operettas, among other genres. She reappraises three writers—C. P. Cavafy, E. M. Forster, and Lawrence Durrell—whom she maintains have been cast as the canon of the city in a belated “Alexandrianism.” Attending to genre, gender, ethnicity, and class, she refutes the view that these writers’ representations are largely congruent and uncovers a variety of positions ranging from Orientalist to anti-colonial. The book then turns to Bernard de Zogheb, a virtually unpublished writer, and elicits his camp parodies of elite Levantine mores in operettas one of which centres on Cavafy. Drawing on Arabic critical and historical texts, as well as contemporary writers’ and filmmakers’ engagement with the canonical triumvirate, Halim orchestrates an Egyptian dialogue with the European representations.

The world of international politics has been recently rocked by a seemingly endless series of scandals that are all tied to various practices of auditory surveillance: the NSA’s warrantless wiretapping, Edward Snowden’s revelations, and the “News of the World” scandal are just the most sensational examples of what appears to be a universal practice today. What is the source of this unceasing battle of different forms of listening? Whence this generalized principle of eavesdropping? Peter Szendy’s All Ears: The Aesthetics of Espionage answers these questions by tracing the long history of moles from the Bible, through Jeremy Bentham’s “panacoustic” project, all the way to the intelligence gathering network called “Echelon.” This archeology of auditory surveillance runs parallel with the analysis of its representations in literature (Sophocles, Shakespeare, Joyce, Kafka, Borges), opera (Monteverdi, Mozart, Berg), and film (Lang, Hitchcock, Coppola, De Palma). Following in the footsteps of Orpheus, the book proposes a new concept of “overhearing” that connects the act of spying to an excessive intensification of listening. Relying on the works of Freud, Deleuze, Foucault, Adorno, and Derrida, Szendy’s work attempts to locate at the heart of listening the ear of the Other that manifests itself as the originary division of a “split-hearing” that turns the drive for mastery and surveillance into the death drive.

Allied Encounters: The Gendered Redemption of World War II Italy is the first-ever monograph to analyze cultural representations of Allied-occupied Italy, one of the war’s most unstable spaces. While the U.S. military viewed itself as a redemptive force, competing narratives emerged in the Italian imaginary. Both national paradigms, however, are deeply entangled with the gendering of redemption long operative in Anglo-American and Italian discourse, emerging from a Dantean topos that depicts Italy as a whore in need of redemption. Tracing the formation of these gendered paradigms and pointing to their intersection with sexualized and racialized identities, this book examines literary, cinematic, and military representations of the soldier-civilian encounter, by Anglo-Americans and Italians, set in two major occupied cities, Naples and Rome. Informed by the historical context as well as their respective representational traditions, these texts—produced during and in the immediate aftermath—become more than mirrors of the intercultural encounter or generic allegories about U.S.–Italian relations. Instead, they are sites in which to explore other repressed traumas—including the Holocaust, the American Civil War, and European colonialism, as well as individual traumatic events like the massacre of the Fosse Ardeatine and the mass civilian rape near Rome by colonial soldiers— that inform how the occupation unfolded and is remembered. In addition to challenging canonical interpretations of emblematic texts, this book introduces several little-known diaries, novels, and guidebooks.

This book seeks to elucidate Nietzsche and Merleau-Ponty’s treatments of the question of truth by using each of their philosophies to shed light on the other. For both philosophers, the question of truth arises from the fact that even though truth is an illusion, it remains a meaningful concept. What authentic experience is truth an inauthentic expression of? By following the trajectory of this question in both authors’ works, this book demonstrates how this question structures both their philosophies and how its answer constitutes the systematic and intrinsic link between them: the concept of truth arises from the authentic experience of Being as an endless movement of falsification. For Being must be defined as the very movement whereby the world transforms itself into truths.

Parishes are the missing middle in studies of American Catholicism. Between individual Catholics and a global institution, the thousands of local parishes are where Catholicism gets remade. American Parishes showcases what social forces shape parishes, what parishes do, how they do it, and what this says about the future of Catholicism in the United States. Expounding an embedded field approach, this book displays the forces currently reshaping American parishes. It draws from sociology of religion, culture, organizations, and race to illuminate basic parish processes—like leadership and education—and ongoing parish struggles—like conflict and multiculturalism. American Parishes brings together contemporary data, methods, and questions to establish a sociological reengagement with Catholic parishes and a Catholic reengagement with sociological analysis. This book highlights how community, geography, and authority intersect within parishes. It illuminates and analyzes how growing racial diversity, an aging religious population, and neighborhood change influence the inner workings of parishes. Five parts explore thematic topics: (1) seeing parishes with a sociological lens; (2) parish trends; (3) race, class, and diversity in parish life; (4) young Catholics in (and out) of parishes; and (5) the practice and future of a sociology of Catholic parishes. Contributors explore the history of sociological studies on parishes; consider parish research vis-à-vis the larger field of congregational studies; empirically examine parishes using multiple methods; highlight parish diversity and particularity; explore cultural and identity production within parishes; consider the tenuous relationship of younger Catholics to parishes; and provide direction for future sociological research on parishes.

With writings that span more than thirty-five years, this book is a collection of essays that fleshes out the realities of today's Italian-American women and explores the myriad ways they continue to add to the American experience. The status of modern Italian-American women in the United States is noteworthy: their quiet and continued growth into respected positions in the professional worlds of law and medicine surpasses the success achieved in that of the general population — so too does their educational attainment and income. Contributions include Donna Gabaccia on the oral-to-written history of cookbooks, Carol Helstosky on the Tradition of Invention, an interview with Sandra Gilbert, Paul Levitt's look at Lucy Mancini as a metaphor for the modern world, William Egelman's survey of women's work patterns, and Edvige Giunta on the importance of a self-conscious understanding of memory. There are explorations of Jewish-Italian intermarriages and interpretations of entrepreneurship in Milwaukee, as well as challenges to common assumptions and stereotypes, departures from normal samplings, and springboards to further research. The book offers insights into issues of gender and ethnicity and is a voice for the less heard and less seen side of the Italian-American experience from immigrant times to the present. Instead of seeking consensus or ideological orthodoxy, this collection brings together writers with a wide range of backgrounds, outlooks, ideas, and experiences about being and becoming an American.

This book uncovers the history of the Colored Orphan Asylum, founded in New York City in 1836 as the nation's first orphanage for African American children — a remarkable institution that is still in the forefront aiding children. Although no longer an orphanage, in its current incarnation as Harlem-Dowling West Side Center for Children and Family Services it maintains the principles of the women who organized it nearly 200 years ago. The agency weathered three wars, two major financial panics, a devastating fire during the 1863 Draft Riots, several epidemics, waves of racial prejudice, and severe financial difficulties to care for orphaned, neglected, and delinquent children. Eventually financial support would come from some of New York's finest families, including the Jays, Murrays, Roosevelts, Macys, and Astors. While the white female managers and their male advisers were dedicated to uplifting these black children, the evangelical, mainly Quaker founding managers also exhibited the extreme paternalistic views endemic at the time, accepting the advice or support of the African American community only grudgingly. It was frank criticism in 1913 from W.E.B. Du Bois that highlighted the conflict between the orphanage and the community it served, and it was not until 1939 that it hired the first black trustee. More than 15,000 children were raised in the orphanage, and throughout its history letters and visits have revealed that hundreds if not thousands of old boys and girls looked back with admiration and respect at the home that nurtured them throughout their formative years.

More than twenty years ago, the Italian chemist, writer, and Holocaust survivor Primo Levi fell to his death from the stairwell of his apartment building in Turin. Within hours, a debate exploded as to whether his death was an accident or a suicide and, if the latter, how this might force us to reinterpret his legacy as a writer and survivor. Many weighed in with thoughtful and sometimes provocative commentary, but the debate over his death has sometimes overshadowed the larger significance of his place as a thinker after Auschwitz. This volume contains chapters that deal directly with Levi and his work; others tangentially use Levi's writings or ideas to explore larger issues in Holocaust studies, philosophy, theology, and the problem of representation. They are included here in the spirit that Levi described himself: proud of being impureand a centaur, cognizant that asymmetry is the fundamental structure of organic life. “I became a Jew in Auschwitz,” Levi once wrote, comparing the concentration camp to a university of life. Yet he could also paradoxically admit, in an interview late in life: “There is Auschwitz, and so there cannot be God.” Rather than seek to untangle these contradictions, Levi embraced them. This volume seeks to embrace them as well.