Dead Letters to Nietzsche examines how writing shapes subjectivity through the example of Nietzsche’s reception by his readers, including Stanley Rosen, David Farrell Krell, Georges Bataille, Laurence Lampert, Pierre Klossowski, and Sarah Kofman. More precisely, Joanne Faulkner finds that the personal identification that these readers form with Nietzsche’s texts is an enactment of the kind of identity-formation described in Lacanian and Kleinian psychoanalysis. This investment of their subjectivity guides their understanding of Nietzsche’s project, the revaluation of values. Not only does this work make a provocative contribution to Nietzsche scholarship, but it also opens in an original way broader philosophical questions about how readers come to be invested in a philosophical project and how such investment alters their subjectivity.

Drawing connections between madness, philosophy and autobiography, this book addresses the question of how Nietzsche's madness might have affected his later works. It also explores why continental philosophy after Nietzsche is so fascinated with madness, and how it (re)considers, (re)evaluates and (re)valorizes madness. To answer these questions, the book analyzes the work of three major figures in twentieth-century French philosophy who were significantly influenced by Nietzsche: Bataille, Foucault and Derrida, examining the ways in which their responses to Nietzsche’s madness determine how they understand philosophy as well as philosophy’s relation to madness. For these philosophers, posing the question about madness renders the philosophical subject vulnerable and implicates it in a state of responsibility towards that about which it asks. Out of this analysis of their engagement with the question of madness emerges a new conception of 'autobiographical philosophy', which entails the insertion of this vulnerable subject into the philosophical work, to which each of these philosophers adheres or resists in different ways.

Friedrich Nietzsche’s intellectual autobiography Ecce Homo has always been a controversial book. Nietzsche prepared it for publication just before he became incurably insane in early 1889, but it was held back until after his death, and finally appeared only in 1908. For much of the first century of its reception, Ecce Homo met with a sceptical response and was viewed as merely a testament to its author’s incipient madness. This was hardly surprising, since he is deliberately outrageous with the ‘megalomaniacal’ self-advertisement of his chapter titles, and brazenly claims ‘I am not a man, I am dynamite’ as he attempts to explode one preconception after another in the Western philosophical tradition. In recent decades there has been increased interest in the work, especially in the English-speaking world, but the present volume is the first collection of essays in any language devoted to the work. Most of the essays are selected from the proceedings of an international conference held in London to mark the centenary of the first publication of Ecce Homo in 2008. They are supplemented by a number of specially commissioned essays. Contributors include established and emerging Nietzsche scholars from the UK and USA, Germany and France, Portugal, Sweden and the Netherlands.

Western philosophy has often claimed for itself not just a distinct sphere of knowledge, but a distinct form of communication, set against ordinary speech. In Speaking Philosophically, Thomas Sutherland proposes that for some philosophers, authentic philosophizing demands a specific manner of speaking or writing, adoption of which enables one to gesture toward truths that propositional speech will never grasp. Drawing on a variety of thinkers – Heraclitus, Plato, Kant, Fichte, Nietzsche, Kierkegaard, Weil, Foucault, and Irigaray – Sutherland argues this emphasis on the form of philosophical communication can function as an exclusionary mechanism, determining who is deemed capable of speaking philosophically.

Nietzsche and the Dionysian argues that the shuddering mania of the affect associated with Dionysus in Nietzsche’s early work runs as a thread through his thought and is linked to an originary interruption of self-consciousness articulated by the philosophical companion. In this capacity, the companion can be considered a ‘mask of Dionysus’, or one who assumes the singular role of the transmitter of the most valuable affirmative affect and initiates a compulsion to respond which incorporates the otherness of the companion. In the context of such engagements, Nietzsche envisages ‘Dionysian’ or divine ‘madness’ within an optics of life, through which an affirmative ethics can be thought. The ethical response to the philosophical companion requires an affirmation of the plurality of life, formulated in the imperatives to be ‘true to the earth’ and ‘become who you are’. Such an ethics, compelled by the Dionysian affect, grounds any future for humanity in the affirmation of the earth and life.

Tracing the complex yet intimate relationship between a present-day national obsession with childhood and a colonial past with which Australia as a nation has not adequately come to terms, Young and Free draws on philosophy, literature, film and testimony. The result is a demonstration of how anxiety about childhood has become a screen for more fundamental and intractable issues that vex Australian social and political life. Joanne Faulkner argues that by interpreting these anxieties in their relation to settler-colonial Australia’s unresolved conflict with Aboriginal people, new ways of conceiving of Australian community may be opened. The book engages with philosophical and literary characterizations of childhood, from Locke and Rousseau, to Freud, Bergson, Benjamin Agamben, Lacan, Rancière and Halbwachs. The author’s psychoanalytic approach is supplemented by an engagement with contemporary political philosophy that informs Faulkner’s critique of the concepts of the subject, sovereignty and knowledge, resulting in a speculative postcolonial model of the subject. Cover artist credit: Lyndsay Bird Mpetyane Artwork title: Ahakeye (Bush Plum)

Examining the multiple non-humorous meanings of laughter, this book explores a unique strain of laughter in modernism that is without humor, without humans, and without humanism. Providing a bold new theory of modernism's affects, Posthumorism chronicles the scattered emergence of a particular strain of humorless laughter in twentieth-century literature, film, and philosophy. From William James's trippy experiments with laughing gas to the wide-open suicide shriek of Major Kong in Stanley Kubrick's Dr. Strangelove, modernity is strewn with examples of such laughter – defined by its ability to “crack up” and destroy, whilst opening new horizons of perception. Examining the creative operation of posthumorist laughter, this book explores how various stylists of the form-from Nathanael West and Kurt Vonnegut to Georges Bataille and Hélène Cixous-use it as a tool to unsettle, reconfigure the individual human, and shape different forms of humanist discourse.