Deja Vu And The End Of History

Déjà vu, which doubles and confuses our experience of time, is a psychological phenomenon with peculiar relevance to our contemporary historical circumstances. From this starting point, the acclaimed Italian philosopher Paolo Virno examines the construct of memory, the passage of time, and the “end of history.” Through thinkers such as Bergson, Kojève and Nietzsche, Virno shows how our perception of history can become suspended or paralysed, making the distinction between “before” and “after,” cause and effect, seem derisory. In examining the way the experience of time becomes historical, Virno forms a radical new theory of historical temporality.

This book places two key notions up against each other to imagine a new way of conceptualizing historical time. How do the experience of dj vu and the idea 'End of History' relate to one another? Through thinkers like Bergson, Kojve and Nietzsche, Virno explores these constructs of memory and the passage of time. In showing how the experience of time becomes historical, Virno considers two fundamental concepts from Western philosophy: Power and The Act, reinterpreting these with respect to time. Through these, he elegantly constructs a radical new theory of historical temporality.

Ever since its first publication in 1992, The End of History and the Last Man has provoked controversy and debate. Francis Fukuyama's prescient analysis of religious fundamentalism, politics, scientific progress, ethical codes, and war is as essential for a world fighting fundamentalist terrorists as it was for the end of the Cold War. Now updated with a new afterword, The End of History and the Last Man is a modern classic.

Most of us have been perplexed by a strange sense of familiarity when doing something for the first time. We feel that we have been here before, or done this before, but know for sure that this is impossible. In fact, according to numerous surveys, about two-thirds of us have experienced déjà vu at least once, and most of us have had multiple experiences. There are a number of credible scientific interpretations of déjà vu, and this book summarizes the broad range of published work from philosophy, religion, neurology, sociology, memory, perception, psychopathology, and psychopharmacology. This book also includes discussion of cognitive functioning in retrieval and familiarity, neuronal transmission, and double perception during the déjà vu experience.

Gabrielle Civil mines black dreams and black time to create a vibrant archive of black feminist experiences and creative expressions. Birthed at the intersection of pandemic and protest uprising, the déjà vu encircles forms both new and ancestral, drawing movement, speech, recollection, and essay into memoir. As Civil considers a spectrum of artworks--the poetry of Wanda Coleman, Haitian tourist paintings, her own dance ritual for MLK Day, Montreal street art, the 2019 film Waves--she thinks deeply about expansive black life beyond the white gaze. Full of joyful exuberance, intimacy, and humor, the déjà vu elides the boundaries between memory, dream, grief, and love to imagine the reverberations of a black future.

In Analogical City, Cameron McEwan argues for architecture’s status as a critical project. McEwan revisits architect Aldo Rossi as a paradigmatic figure of the critical rational tradition, studying a neglected aspect of his thought — the analogical city — to excavate its potential. McEwan develops a grammar of the analogical city under the headings of Imagination, Transformation, City, Multitude, and Project. McEwan argues that the analogical city is critical, collective, and emancipatory. Analogical thought and understanding cities as analogical might open the conditions of possibility for rethinking the critical project in architecture. At a time when the humanities and the sciences are threatened by irrational thought, from climate denial to post-truth narratives, and when architecture has seemingly disavowed its critical capacity and political possibility through its commodification as an instrument of the neoliberal city, McEwan offers critical strategies, conceptual tools, figures of thought, and knowledge practices to articulate modes of thinking and acting differently within architectural criticism and practice. Today, knowledge is a common terrain of struggle and thought requires constant reinvention. The task of architecture, and critique more broadly, must be to interpret the world in order to change it. Consequently Analogical City proposes modes for imagining the city, the subject, and the world otherwise — towards a more egalitarian and critical architecture of the city. Ultimately, the analogical city is not a fully developed theory, nor is it only an intuitive, poetic, or purely formal practice, as some critics propose. McEwan argues that the analogical city is poetic and political: it always refers beyond itself towards a collective and critical project of the city, and yet it invites a series of formal, spatial, and graphic operations comprising erasure and negativity followed by substitution and remontage.

“An excellent account” of Britain’s tradition of parceling out land for the public to grow food on, and the colorful history behind it (The Independent). This lively book tells the story of the private garden plots known as allotments—from their origin in the seventeenth century, when new enclosures that deprived the peasantry of access to common lands were fiercely protested, to the victory gardens of the world wars, and into the present day, when they serve less as a means of survival than as a respite from the modern world. While delving into the effects of the Napoleonic Wars, the Corn Laws, and the utopian dissenters known as the Diggers, the author reveals the multiple roles of allotments—and champions their history in the hope of protecting them for the future. “Foley’s book reminds us that the right to share the earth has always been an asymmetric struggle.” —The Guardian “Fascinating and handsomely illustrated.” —Daily Mail “Well-told . . . . [a] gallop through the history of useful rather than ornamental crops.” —Spectator Australia

The Market has deified itself, according to Harvey Cox’s brilliant exegesis. And all of the world’s problems—widening inequality, a rapidly warming planet, the injustices of global poverty—are consequently harder to solve. Only by tracing how the Market reached its divine status can we hope to restore it to its proper place as servant of humanity.