Wayne C. Booth (1921–2005) was the George M. Pullman Distinguished Service Professor Emeritus in English Language and Literature at the University of Chicago, one of the most renowned literary critics of his generation, and an amateur cellist who came to music later in life. For the Love of It is a story not only of one intimate struggle between a man and his cello, but also of the larger conflict between a society obsessed with success and individuals who choose challenging hobbies that yield no payoff except the love of it.
“Will be read with delight by every well-meaning amateur who has ever struggled.… Even general readers will come away with a valuable lesson for living: Never mind the outcome of a possibly vain pursuit; in the passion that is expended lies the glory.”—John von Rhein, Chicago Tribune“If, in truth, Booth is an amateur player now in his fifth decade of amateuring, he is certainly not an amateur thinker about music and culture. . . . Would that all of us who think and teach and care about music could be so practical and profound at the same time.”—Peter Kountz, New York Times Book Review
“Wayne Booth, the prominent American literary critic, has . . .
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Giovanna Borradori conceived Philosophy in a Time of Terror: Dialogues with Jürgen Habermas and Jacques Derrida shortly following the attacks on September 11, 2001; through it, he was able engage in separate interviews with two of the most profound—and mutually antagonistic—philosophers of the era. The work they labor here unravels the social and political rhetoric surrounding the nature of “the event,” examines the contexts of good versus evil, and considers the repercussions such acts of terror levy against our assessment of humanity’s potential for vulnerability and dismissal. All of this, of course, prescient and relevant to ongoing matters today.
Below follows an excerpt published on Berfrois. In it, Jacques Derrida responds to one of Borradori’s questions, which asked if the initial impression of US citizens to 9/11, “as a major event, one of the most important historical events we will witness in our lifetime, especially for those of us who never lived through a world war,” was testifiable:
Whether this “impression” is justified or not, it is in itself an event, let us never forget it, especially when it is, though in quite different ways, a properly global effect. The “impression” cannot be dissociated from all the affects, interpretations, and rhetoric . . .
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Let’s begin with a personal aside: during our sessions, my therapist invokes Eva Illouz more often than any other writer. At first I was largely deaf to this phenomenon, though eventually I acknowledged that excerpts from her work had come to function as a sort of Greek chorus alongside my own rambling metastasization of anecdotes from my early thirties. After weeks of failing to make the connection, I recognized her as one of our authors, read her book, and spent some hours poking around the corners of the internet digesting interviews and think pieces—later I picked up a few more books, and finally reflected on how and why a sociologist who studies changing emotional patterns under capitalism might elucidate my own benign/not benign driftlessness and failure to thrive.
The conclusion I reached is one that has been rattling around the zeitgeist—I tend to think of these pronouncements of grand-mal cultural tendencies as wheezing parakeets: often they are the equivalent of a clicking sound you can’t quite place, one insistently audible because it’s both so foreign and so obvious.
The background to Illouz’s ideas is a mainstream media that produces this (a now well-circulated blog post at . . .
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