This work examines four Latin American writers--Jorge Luis Borges, Juan Rulfo, Cesar Vallejo, and Ricardo Piglia--in the context of their respective national cultural traditions. The author proposes that a consideration of tragedy affords new ways of understanding the relation between literature and the modern Latin American nation-state. As an interpretive index, this tragic attunement sheds new light on both the foundational works of modern Latin American literature and the counter-foundational literary critiques of modernization and nation-building. Topics include Borges's short story "El Sur" in relation to the Argentine "civilization and barbarism" debate, Juan Rulfo's novella "Pedro Paramo in the context of post-revolutionary reflection on national identity in Mexico, and the lyric poetry of Cesar Vellajo's "Trilce. The reading is based on a juxtaposition of aporetically incompatible terms: mourning, the avant-garde, and Andean indigenism or messianism. The final section of the book investigates two novels by Ricardo Piglia, "Respiracion artificial and "La ciudad ausente, in the dual context of dictatorship and the market. Piglia's writing both echoes and marks a limit for tragedy as an interpretive paradigm.

Tackling important philosophical questions on modernity – what it is, where it begins and when it ends – Przemyslaw Tacik challenges the idea that modernity marks a particular epoch, and historicises its conception to offer a radical critique of it. His deconstruction-informed critique collects and assesses reflections on modernity from major philosophers including Hegel, Heidegger, Lacan, Arendt, Agamben, and Žižek. This analysis progresses a new understanding of modernity intrinsically connected to the growth of sovereignty as an organising principle of contemporary life. He argues that it is the idea of 'modernity', as a taken-for-granted era, which is positioned as the essential condition for making linear history possible, when it should instead be history, in and of itself, which dictates the existence of a particular period. Using Hegel's notion of 'spirit' to trace the importance of sovereignty to the conception of the modern epoch within German idealism, Tacik traces Hegel's influence on Heidegger through reference to the 'star' in his late philosophy which represents the hope of overcoming the metaphysical poverty of modernity. This line of thought reveals the necessity of a paradigm shift in our understanding of modernity that speaks to contemporary continental philosophy, theories of modernity, political theory, and critical re-assessments of Marxism.

The notion of modernity hinges on a break with the past, such as superstitions, medieval worlds, and hierarchical traditions. It follows that modernity suggests the disenchantment of the world, yet the processes of modernity also create their own enchantments in the mapping and making of the modern world. Straddling a range of disciplines and perspectives, the essays in this edited volume eschew programmatic solutions, focusing instead in new ways on subjects of slavery and memory, global transformations and vernacular and vernacular modernity, imperial imperatives and nationalist knowledge, cosmopolitan politics and liberal democracy, and governmental effects and everyday affects. It is in these ways that the volume attempts to unravel the enchantments of modernity, in order to approach anew modernity's constitutive terms, formative limits, and particular possibilities.

In a time of ongoing political, economic, and climate crisis, can we afford our collective unhappiness any longer? There is No Unhappy Revolution gives expression to the age of revolution unfolding before us. With equal parts sophistication and raw urgency, Marcello Tarì identifies the original moments as well as the powerful disruptive and creative content haunting our times like a specter. One hundred years after the October Revolution, amidst our current civilizational crisis, is it still possible to think and build communism? Yes, Tarì responds, provided we radically rethink the tradition of revolutionary movements that have followed one century to another. Offering both a militant philosophy and a philosophy of militancy, he deftly confronts the different contemporary movements from the Argentinean insurrection of 2001 to Occupy Wall Street, the Spanish Indignados, the French movement against the labor law, and the Arab spring, resurrecting and renewing a lineage of revolutionary thought, from Walter Benjamin to Giorgio Agamben, that promises to make life livable.

Because of the deep unease over the direction modern society is following Christian Comeliau has written this critique of the global market economy. The author explores its alienating effects and social consequences.

Heidegger's later philosophy has often been regarded as a lapse into unintelligible mysticism. While not ignoring its deep and difficult complexities, Julian Young's book explains in simple and straightforward language just what it is all about. It examines Heidegger's identification of loss of 'the gods', the violence of technology, and humanity's 'homelessness' as symptoms of the destitution of modernity, and his notion that overcoming 'oblivion of Being' is the essence of a turning to a post-destitute, genuinely post-modern existence. Young argues that Heidegger's conception of such an overcoming is profoundly fruitful with respect to the ancient quest to discover the nature of the good life. His book will be an invaluable resource for both students and scholars of Heidegger's works.