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Tracing the thread of "decreation” in Chinese thought, from constantly changing classical masterpieces to fake cell phones that are better than the original.Shanzhai is a Chinese neologism that means "fake,” originally coined to describe knock-off cell phones marketed under such names as Nokir and Samsing. These cell phones were not crude forgeries but multifunctional, stylish, and as good as or better than the originals. Shanzhai has since spread into other parts of Chinese life, with shanzhai books, shanzhai politicians, shanzhai stars. There is a shanzhai Harry Potter: Harry Potter and the Porcelain Doll, in which Harry takes on his nemesis Yandomort. In the West, this would be seen as piracy, or even desecration, but in Chinese culture, originals are continually transformed—deconstructed. In this volume in the Untimely Meditations series, Byung-Chul Han traces the thread of deconstruction, or "decreation,” in Chinese thought, from ancient masterpieces that invite inscription and transcription to Maoism—"a kind a shanzhai Marxism,” Han writes.Han discusses the Chinese concepts of quan, or law, which literally means the weight that slides back and forth on a scale, radically different from Western notions of absoluteness; zhen ji, or original, determined not by an act of creation but by unending process; xian zhan, or seals of leisure, affixed by collectors and part of the picture's composition; fuzhi, or copy, a replica of equal value to the original; and shanzhai. The Far East, Han writes, is not familiar with such "pre-deconstructive” factors as original or identity. Far Eastern thought begins with deconstruction.

A philosopher considers entertainment, in all its totalizing variety-infotainment, edutainment, servotainment-and traces the notion through Kant, Zen Buddhism, Heidegger, Kafka, and Rauschenberg.

A study of communities in the Horn of Africa where reciprocity is a dominant social principle, offering a concrete countermodel to the hierarchical state.Over the course of history, people have developed many varieties of communal life; the state, with its hierarchical structure, is only one of the possibilities for society. In this book, leading anthropologist Hermann Amborn identifies a countermodel to the state, describing communities where reciprocity is a dominant social principle and where egalitarianism is a matter of course. He pays particular attention to such communities in the Horn of Africa, where nonhierarchical, nonstate societies exist within the borders of a hierarchical structured state. This form of community, Amborn shows, is not a historical forerunner to monarchy or the primitive state, nor is it obsolete as a social model. These communities offer a concrete counterexample to societies with strict hierarchical structures.Amborn investigates social forms of expression, ideas, practices, and institutions that oppose the hegemony of one group over another, exploring how conceptions of values and laws counteract tendencies toward the accumulation of power. He examines not only how the nonhegemonic ethos is reflected in law but also how anarchic social formations can exist. In the Horn of Africa, the autonomous jurisdiction of these societies protects against destructive outside influences, offers a counterweight to hegemonic violence, and contributes to the stabilization of communal life. In an era of widespread dissatisfaction with Western political systems, Amborn's study offers an opportunity to shift from traditional theories of anarchism and nonhegemony that project a stateless society to consider instead stateless societies already in operation.

On Facebook and fake news, selfies and self-consciousness, selling our souls to the Internet, and other aspects of the digital revolution.With these engaging and provocative essays, Roberto Simanowski considers what new media has done to us. Why is digital privacy being eroded and why does society seem not to care? Why do we escape from living and loving the present into capturing, sharing and liking it? And how did we arrive at a selfie society without self-consciousness?Simanowski, who has been studying the Internet and social media since the 1990s, goes deeper than the conventional wisdom. For example, on the question of Facebook's responsibility for the election of Donald Trump, he argues that the problem is not the "fake news” but the creation of conditions that make people susceptible to fake news. The hallmark of the Internet is its instantaneousness, but, Simanowski cautions, speed is the enemy of depth. On social media, he says, "complex arguments are jettisoned in favor of simple slogans, text in favor of images, laborious explorations at understanding the world and the self in favor of amusing banalities, deep engagement in favor of the click.” Simanowski wonders if we have sold our soul to Silicon Valley, as Faust sold his to the Devil; credits Edward Snowden for making privacy a news story; looks back at 1984, 1984, and Apple's famous sledgehammer commercial; and considers the shitstorm, mapping waves of Internet indignation—including one shitstorm that somehow held Adidas responsible for the killing of dogs in Ukraine. "Whatever gets you through the night,” sang John Lennon in 1974. Now, Simanowski says, it's Facebook that gets us through the night; and we have yet to grasp the implications of this.

A fresh interpretation of Jeremy Bentham, finding that his "radical foolery" embodied a social ethics that was revolutionary for its time.

Meditations, aphorisms, maxims, notes, and comments construct a philosophy of thought congruent with the inconsistency of our reality.

A German writer's aphoristic, poetic, and difficult reflections on Heidegger's Being and Time.

Why 1 = presence and 0 = absence and the digital world formula is x = xn: an exploration of meaning in a universe of infinite replication.In the beginning was the Zero, and the Zero was with God, and God was the One.—All and NothingIn 1854, the British mathematician George Boole presented the idea of a universe the elements of which could be understood in terms of the logic of absence and presence: 0 and 1, all and nothing—the foundation of binary code. The Boolean digits 0 and 1 do not designate a quantity. In the Boolean world, x times x always equals x; all and nothing meet in the formula x = xn. As everything becomes digitized, God the clockmaker is replaced by God the programmer. This book-described by its authors as "a theology for the digital world”—explores meaning in a digital age of infinite replication, in a world that has dissolved into information and achieved immortality by turning into a pure sign. All and Nothing compares information that spreads without restraint to a hydra—the mythological monster that grew two heads for every one that was cut off. Information is thousand-headed and thousand-eyed because Hydra's tracks cannot be deleted. It shows that when we sit in front of a screen, we are actually on the other side, looking at the world as an uncanny reminder of the nondigitized. It compares our personal data to our shadows and our souls, envisioning the subconscious laid out on a digital bier like a corpse. The digital world, the authors explain, summons forth fantasies of a chiliastic or apocalyptic nature. The goal of removing the representative from mathematics has now been achieved on a greater scale than Boole could have imagined.

A pithy work of philosophical anthropology that explores why humans find moral orders in natural orders.Why have human beings, in many different cultures and epochs, looked to nature as a source of norms for human behavior? From ancient India and ancient Greece, medieval France and Enlightenment America, up to the latest controversies over gay marriage and cloning, natural orders have been enlisted to illustrate and buttress moral orders. Revolutionaries and reactionaries alike have appealed to nature to shore up their causes. No amount of philosophical argument or political critique deters the persistent and pervasive temptation to conflate the "is” of natural orders with the "ought” of moral orders.In this short, pithy work of philosophical anthropology, Lorraine Daston asks why we continually seek moral orders in natural orders, despite so much good counsel to the contrary. She outlines three specific forms of natural order in the Western philosophical tradition—specific natures, local natures, and universal natural laws—and describes how each of these three natural orders has been used to define and oppose a distinctive form of the unnatural. She argues that each of these forms of the unnatural triggers equally distinctive emotions: horror, terror, and wonder. Daston proposes that human reason practiced in human bodies should command the attention of philosophers, who have traditionally yearned for a transcendent reason, valid for all species, all epochs, even all planets.

An argument that love requires the courage to accept self-negation for the sake of discovering the Other.Byung-Chul Han is one of the most widely read philosophers in Europe today, a member of the new generation of German thinkers that includes Markus Gabriel and Armen Avanessian. In The Agony of Eros, a bestseller in Germany, Han considers the threat to love and desire in today's society. For Han, love requires the courage to accept self-negation for the sake of discovering the Other. In a world of fetishized individualism and technologically mediated social interaction, it is the Other that is eradicated, not the self. In today's increasingly narcissistic society, we have come to look for love and desire within the "inferno of the same.” Han offers a survey of the threats to Eros, drawing on a wide range of sources—Lars von Trier's film Melancholia, Wagner's Tristan und Isolde, Fifty Shades of Grey, Michel Foucault (providing a scathing critique of Foucault's valorization of power), Martin Buber, Hegel, Baudrillard, Flaubert, Barthes, Plato, and others. Han considers the "pornographication” of society, and shows how pornography profanes eros; addresses capitalism's leveling of essential differences; and discusses the politics of eros in today's "burnout society.” To be dead to love, Han argues, is to be dead to thought itself. Concise in its expression but unsparing in its insight, The Agony of Eros is an important and provocative entry in Han's ongoing analysis of contemporary society.This remarkable essay, an intellectual experience of the first order, affords one of the best ways to gain full awareness of and join in one of the most pressing struggles of the day: the defense, that is to say—as Rimbaud desired it—the "reinvention” of love.—from the foreword by Alain Badiou

A new understanding of the Anthropocene that is based on mutual transformation with nature rather than control over nature.We have been told that we are living in the Anthropocene, a geological era shaped by humans rather than by nature. In Enlivenment, German philosopher Andreas Weber presents an alternative understanding of our relationship with nature, arguing not that humans control nature but that humans and nature exist in a commons of mutual transformation. There is no nature-human dualism, he contends, because the fundamental dimension of existence is shared in what he calls "aliveness." All subjectivity is intersubjectivity. Self is self-through-other. Seeing all beings in a common household of matter, desire, and imagination, an economy of metabolic and economic transformation, is "enlivenment.” This perspective allows us to move beyond Enlightenment-style thinking that strips material reality of any subjectivity.To take this step, Weber argues, we need to supplant the concept of techné with the concept of poiesis as the element that brings forth reality. In a world not divided into things and ideas, culture and nature, reality arises from the creation of relationships and continuous fertile transformations; any thinking in terms of relationships comes about as a poetics. The self is always a function of the whole; the whole is equally a function of the individual. Only this integrated freedom allows humanity to reconcile with the natural world.This first English edition of Enlivenment has been expanded and updated from the German edition.

Two eminent French philosophers discuss German philosophy—including the legacy of Kant, Hegel, Nietzsche, Adorno, Fichte, Marx, and Heidegger—from a French perspective.In this book, Alain Badiou and Jean-Luc Nancy, the two most important living philosophers in France, discuss German philosophy from a French perspective. Written in the form of a dialogue, and revised and expanded from a 2016 conversation between the two philosophers at the Universität der Künste Berlin, the book offers not only Badiou's and Nancy's reinterpretations of German philosophers and philosophical concepts, but also an accessible introduction to the greatest thinkers of German philosophy. Badiou and Nancy discuss and debate such topics as the legacies of Kant, Hegel, and Marx, as well as Nietzsche, Adorno, Fichte, Schelling, and the unavoidable problem of Heidegger and Nazism. The dialogue is contentious, friendly, and often quotable, with strong—at times passionate—positions taken by both Badiou and Nancy, who find themselves disagreeing over Kant, for example, and in unexpected agreement on Marx, for another.What does it mean, then, to conduct a dialogue on German philosophy from a French perspective? As volume editor Jan Völker observes, "German philosophy” and "French philosophy” describe complex constellations that, despite the reference to nation-states and languages, above all encompass shared concepts and problems—although these take a range of forms. Perhaps they can reveal their essential import only in translation.

One of today's most widely read philosophers considers the shift in violence from visible to invisible, from negativity to excess of positivity.Some things never disappear—violence, for example. Violence is ubiquitous and incessant but protean, varying its outward form according to the social constellation at hand. In Topology of Violence, the philosopher Byung-Chul Han considers the shift in violence from the visible to the invisible, from the frontal to the viral to the self-inflicted, from brute force to mediated force, from the real to the virtual. Violence, Han tells us, has gone from the negative—explosive, massive, and martial—to the positive, wielded without enmity or domination. This, he says, creates the false impression that violence has disappeared. Anonymized, desubjectified, systemic, violence conceals itself because it has become one with society. Han first investigates the macro-physical manifestations of violence, which take the form of negativity—developing from the tension between self and other, interior and exterior, friend and enemy. These manifestations include the archaic violence of sacrifice and blood, the mythical violence of jealous and vengeful gods, the deadly violence of the sovereign, the merciless violence of torture, the bloodless violence of the gas chamber, the viral violence of terrorism, and the verbal violence of hurtful language. He then examines the violence of positivity—the expression of an excess of positivity—which manifests itself as over-achievement, over-production, over-communication, hyper-attention, and hyperactivity. The violence of positivity, Han warns, could be even more disastrous than that of negativity. Infection, invasion, and infiltration have given way to infarction.

What happens to the relationship between business and literature when storytelling becomes a privileged form of communication for organizations.Corporations love a good story. Microsoft employs a chief storyteller, who heads a team of twenty-five corporate storytellers. IBM, Coca-Cola, and the World Bank are among other organizations that have worked with storytelling methods. And, of course, Steve Jobs was famous for his storytelling. Today, narrative is a privileged form of communication for organizations. In Portrait of the Manager as a Young Author, Philipp Schönthaler explains this unlikely alliance between business and storytelling. The contradictions are immediately apparent. If, as the philosopher Hans Blumenberg writes, stories are told to pass the time, managers would seem to have little time to spare. And yet, Schönthaler reports, stories are useful in handling complexity. When digital information flows too quickly and exceeds the capacity of the human brain, narrative can provide communicative efficiency and effectiveness. Words and numbers both vouch for truth, are both instrumentalized by management, and are inextricably interdependent. What happens, if narrative becomes ubiquitous? Does the commercialization of narratives have an effect on literature? Through the lens of storytelling, Schönthaler explores the relationship between economics and literature and describes a form of writing that takes place in their shared spheres. Most books on storytelling in the corporate world are written by business writers; this book offers the perspective of an award-winning literary author, who considers both the impact of storytelling on business and the impact of business on literature.