Of the many questions provoked by Blanchot's thought and writing, that of understanding its ethical and political significance is perhaps the most pressing. Spanning his literary critical and philosophical writings, and addressing such major concepts as the image and the neuter, Blanchot's Vigilance presents a sustained analysis of Blanchot's response to Levinas's ethical thought, the political commitments of the Surrealists, Heidegger's readings of the ancient Greeks, and the claims of psychoanalysis. In a series of thorough and lucid readings, Iyer presents Blanchot's central concern as maintaining a kind of vigilance over a difference which opens in the articulation of sense.

Vigilant Memory focuses on the particular role of Emmanuel Levinas's thought in reasserting the ethical parameters for poststructuralist criticism in the aftermath of the Holocaust. More than simply situating Levinas's ethics within the larger context of his philosophy, R. Clifton Spargo offers a new explanation of its significance in relation to history. In critical readings of the limits and also the heretofore untapped possibilities of Levinasian ethics, Spargo explores the impact of the Holocaust on Levinas's various figures of injustice while examining the place of mourning, the bad conscience, the victim, and the stranger/neighbor as they appear in Levinas's work. Ultimately, Spargo ranges beyond Levinas's explicit philosophical or implicit political positions to calculate the necessary function of the "memory of injustice" in our cultural and political discourses on the characteristics of a just society. In this original and magisterial study, Spargo uses Levinas's work to approach our understanding of the suffering and death of others, and in doing so reintroduces an essential ethical element to the reading of literature, culture, and everyday life.

I sleep, but my heart wakes, says the Song of Songs. The other nightnames the sleepless night we spend in dreams.From The Interpretation of Dreams to Finnegans Wake, many of the great writing projects of the first half of the twentieth century tell tales of this sleepless night. In the post-war waning of the dreamier modernist projects, writers such as Beckett and Blanchot work through the residual fatigue.The Other Night looks anew into the causes of this fatigue. Beginning by establishing a link between Freud's claim that the dream is a kind of pictographic writing and his metapsychologicalclaim that the dreamrepresents the impossibility of complete sleep, The Other Night studies, in readings of Joyce, Beckett, and Blanchot, the unrest, at once literary and political, in which dreams come to u

Blanchot's writings on literature have imposed themselves in the canon of modern literary theory and yet have remained a mysterious presence. This is in part due to their almost hypnotic literary style, in part due to their distinctive amalgam of a number of philosophical sources (Hegel, Heidegger, Levinas, Bataille), which, although hardly unknown in the Anglophone philosophical world, have not yet made themselves fully at home in literary theory. This book aims to make visible the coherence of Blanchot's critical project. To recognize the challenge that Blanchot represents for literary criticism, one has to see that he always has in view the self-interrogation that characterizes modern literature, both in its theory and its practice. Blanchot's essays study the forms and the paths of this research, its solutions and its impasses; and increasingly, they sketch out the philosophical and historical horizon within which its significance appears. The effect is to revise the terms in which we see the genesis of the modern literary concept, not least of the manifestations of which is literary criticism itself.

Maurice Blanchot occupies a central though still-overlooked position in the Anglo-American reception of 20th-century continental philosophy and literary criticism. On the one hand, his rigorous yet always-playful exchanges with the most challenging figures of the philosophical and literary canons of modernity have led thinkers such as Georges Bataille, Emmanuel Levinas, Jacques Derrida, and Michel Foucault to acknowledge Blanchot as a major influence on the development of literary and philosophical culture after World War II. On the other hand, Blanchot's reputation for frustrating readers with his difficult style of thought and writing has resulted in a missed opportunity for leveraging Blanchot in advancing the most essential discussions and debates going on today in the comparative study of literature, philosophy, politics, history, ethics, and art. Blanchot's voice is simply too profound, too erudite, and too illuminating of what is at stake at the intersections of these disciplines not to be exercising more of an influence than it has in only a minority of intellectual circles. Understanding Blanchot, Understanding Modernism brings together an international cast of leading and emergent scholars in making the case for precisely what contemporary modernist studies stands to gain from close inspection of Blanchot's provocative post-war writings.

Ch. 9 (pp. 207-234), "Blanchot's 'holocaust'", discusses the French thinker's philosophy of the Holocaust.

The problematic reality of an alterity implicit in the concept of communication has been a consistent attestation in formal discourse. The rapport of thought to this alterity has been consistently described as a radical inadequation. By virtue of the communicational economy which produces discontinuity and relation, illumination and the possibility of consciousness, an opacity haunts the famili arity of comprehension. Consciousness' spontaneity is limited by the difference or discontinuity of the exterior thing, of the exterior subject or intersubjective other, and of the generality of existence in its excess over comprehension's closure. An element implicit in difference or discontinuity escapes the power of comprehension, and even the possibility of manifestation. Within the system of tendencies and predications which characterizes formal discourse, however, this escape of alterity is most often understood as an escape which proceeds from its own substantiality: the unknowable in-itself of things, of subjects, and of generality. Alterity escapes the power of comprehension, on the basis of its power to escape this power. That which escapes the effectivity of consciousness, escapes on the basis of its own effectivity. For this reason, the rapport of inadequation described by the escape may function in formal discourse as a correlation. The inadequation of comprehension and exteriority may function as the vicissitude of a larger adequation. The latent principles of this adequation are power and totalization.