Pierre Klossowski's debut novel, The Suspended Vocation, fictionalizes and satirizes the great erotic artist, philosopher, and iconoclast's brief, wartime flirtation with the priesthood, portraying the Church as a haven for conspiracy, idolatry, perversion, and even atheism. Written in the form of a disapproving monograph on an anonymous, confessional novel (itself titled The Suspended Vocation), it is the story of the hapless Jérôme, whose lust for holiness leads him astray in a cloistered world full of ideological and physical temptations. Sometimes a knowing critique of "religious fiction," sometimes a wicked self-parody of Klossowski's own lifelong obsessions, and sometimes a sacerdotal spy novel, The Suspended Vocation is one of the strangest and most audacious debuts in twentieth-century literature, and is here made available in English for the very first time.

Raúl Ruiz, while considered one of the world's most significant filmmakers by several film critics, is yet to be the subject of any thorough engagement with his work in English. This volume sets out on this task by mapping, as fully as possible, Ruiz's cinematic trajectory across more than five decades of prolific work, up to his death in 2011; ranging from his earliest work in Chile to high-budget 'European' costume dramas culminating in Mysteries of Lisbon (2010). It does so by treating Ruiz's work – with its surrealist, magic realist, popular cultural, and neo-Baroque sources – as a type of 'impossible' cinematic cartography, mapping real, imaginary, and virtual spaces, and crossing between different cultural contexts, aesthetic strategies, and technical media. It argues that across the different phases of Ruiz's work identified, there are key continuities such as the invention of singular cinematic images and the interrogation of their possible and impossible combinations.

Characters - those fictional agents populating the fictional worlds we spend so much time absorbed in - are ubiquitous in our lives. We track their fortunes, judge their actions, and respond to them with anger, amusement, and affection - indeed the whole palette of human emotions. Powerfully drawn characters transcend their stories, entering into our imaginations and deliberations about the actual world, acting as analogies and points of reference. And yet there has been remarkably little sustained and systematic reflection on these creatures that absorb so much of our attention and emotional lives. In Engaging Characters, Murray Smith sets out a comprehensive analysis of character, exploring the role of characters in our experience of narrative and fiction. Smith's analysis focuses on film, and also illuminates character in literature, opera, song, cartoons, new and social media. At the heart of this account is an explanation of the capacity of characters to move us. Teasing out the various dimensions of character, Smith explores the means by which films draw us close to characters, or hold us at a distance from them, and how our beliefs and attitudes are formed and sometimes reformed by these encounters. Integrating these arguments with research on emotion in philosophy, psychology, evolutionary theory, and anthropology, Engaging Characters advances an account of the nature of fictional characters and their functions in fiction, imagination, and human experience. In this revised, twenty-fifth anniversary edition of Engaging Characters, Smith refines and extends the arguments of the first edition, with a substantial new introduction reviewing the debates on emotion, empathy, and film spectatorship that the book has inspired.

The sexual abuse scandal in the Catholic Church captured headlines and mobilized public outrage in January 2002. But much of the commentary that immediately followed was reductionistic, focusing on single "causes" of clerical abuse such as mandatory celibacy, homosexuality, sexual repressiveness or sexual permissiveness, anti-Catholicism, and a decadent secular culture. Predatory Priests, Silenced Victims: The Sexual Abuse Crisis and the Catholic Church, a collection of groundbreaking articles edited by Mary Gail Frawley-O'Dea and Virginia Goldner, eschews such one-size-fits-all theorizing. In its place, the abuse situation is explored in all its troubling complexity, as contributors take into account the experiences, respectively, of the victim/survivor, the abuser/perpetrator, and the bystander (whether family member, professional/clergy, or the community at large). Setting polemics to the side, Predatory Priests, Silenced Victims provides a sober and sobering analysis of the interlacing historical, doctrinal, and psychological issues that came together in the sexual abuse scandal. It is mandatory reading for all who seek thoughtful, informed commentary on a crisis long in the making and yet to be resolved.

The Historical Dictionary of South American Cinema covers the long history of cinema in Portuguese-speaking Brazil and the nine Spanish-speaking countries. These films include Los tres berretines, Prisioneros de la tierra, La balandra Isabel llegó esta tarde, La hora de los hornos, El chacal de Nahueltoro, La teta asustada, Abrir puertas y ventanas, El secreto de sus ojos, and NO. This is done through a chronology, an introductory essay, appendixes, and an extensive bibliography. The dictionary section has over 300 cross-referenced dictionary entries on directors, producers, performers, films, film studios and genres. This book is an excellent access point for students, researchers, and anyone wanting to know more about the South American Cinema.

Cool is a word of American English that has been integrated into the vocabulary of numerous languages around the globe. Today it is a term most often used in advertising trendy commodities, or, more generally, in promoting urban lifestyles in our postmodern age. But what is the history of the term “cool?" When has coolness come to be associated with certain modes of contemporary self-fashioning? On what grounds do certain nations claim a privilege to be recognized as “cool?" These are some of the questions that served as a starting-point for a comparative cultural inquiry which brought together specialists from American Studies and Japanese Studies, but also from Classics, Philosophy and Sociology. The conceptual grid of the volume can be described as follows: (1) Coolness is a metaphorical term for affect-control. It is tied in with cultural discourses on the emotions and the norms of their public display, and with gendered cultural practices of subjectivity. (2) In the course of the cultural transformations of modernity, the term acquired new importance as a concept referring to practices of individual, ethnic, and national difference. (3) Depending on cultural context, coolness is defined in terms of aesthetic detachment and self-irony, of withdrawal, dissidence and even latent rebellion. (4) Coolness often carries undertones of ambivalence. The situational adequacy of cool behavior becomes an issue for contending ethical and aesthetic discourses since an ethical ideal of self-control and a strategy of performing self-control are inextricably intertwined. (5) In literature and film, coolness as a character trait is portrayed as a personal strength, as a lack of emotion, as an effect of trauma, as a mask for suffering or rage, as precious behavior, or as savvyness. This wide spectrum is significant: artistic productions offer valid insights into contradictions of cultural discourses on affect-control. (6) American and Japanese cultural productions show that twentieth-century notions of coolness hybridize different cultural traditions of affect-control.

Long recognized as a masterpiece of Nietzsche scholarship, Nietzsche and the Vicious Circle is made available here for the first time in English. Taking a structuralist approach to the relation between Nietzsche's thought and his life, Klossowski emphasizes the centrality of the notion of Eternal Return (a cyclical notion of time and history) for understanding Nietzsche's propensities for self-denial, self-reputation, and self-consumption. Nietzsche's ideas did not stem from personal pathology, according to Klossowski. Rather, he made a pathological use of his best ideas, anchoring them in his own fluctuating bodily and mental conditions. Thus Nietzsche's belief that questions of truth and morality are at base questions of power and fitness resonates dynamically and intellectually with his alternating lucidity and delirium.