This investigation addresses a pressing anxiety of our time – that of homelessness. Tersely stated, the philosophical significance of homelessness in its more modern context can be understood to emerge with Nietzsche and his discourse on nihilism, which signals the loss of the highest values hitherto. Diverging from Nietzsche, Heidegger interprets homelessness as a symptom of the oblivion of being. The purpose of the present enquiry is to rigorously confront humanity’s state of homelessness, and at the same time illumine the extent to which Heidegger’s thought engages with this pervasive phenomenon. In questioning the nature of homelessness, Heidegger’s preoccupations with nihilism and modern technology prove crucial. Moreover, his attempts to overcome or prepare for the overcoming of this state of homelessness are also of great import to the current investigation. Adorno and Lévinas offer scathing critiques of Heidegger’s thought as it relates to the motifs of homelessness, homecoming (Heimkunft) and the German Heimat, for they associate it with provincialism, paganism, and a pernicious form of politics. In providing these critiques they bring to light the risks involved in undertaking a homecoming venture, and they also show how a great thinker can err greatly. While acknowledging the importance of these criticisms, the present study reveals how Heidegger’s various discourses on homelessness and homecoming bear fruitful insights that can contribute not just to a Germanic sense of homecoming but to a sense of homecoming that humanity at large can relate to and be enriched by.

A new reading of justice engaging the work of two philosophical poets who stand in conversation with the work of Martin Heidegger. What is the measure of ethics? What is the measure of justice? And how do we come to measure the immeasurability of these questions? Thinking the Poetic Measure of Justice situates the problem of justice in the interdisciplinary space between philosophy and poetry in an effort to explore the sources of ethical life in a new way. Charles Bambach engages the works of two philosophical poets who stand as the bookends of modernity—Friedrich Hölderlin (1770–1843) and Paul Celan (1920–1970)—offering close textual readings of poems from each that define and express some of the crucial problems of German philosophical thought in the twentieth century: tensions between the native and the foreign, the proper and the strange, the self and the other. At the center of this philosophical conversation between Hölderlin and Celan, Bambach places the work of Martin Heidegger to rethink the question of justice in a nonlegal, nonmoral register by understanding it in terms of poetic measure. Focusing on Hölderlin’s and Heidegger’s readings of pre-Socratic philosophy and Greek tragedy, as well as on Celan’s reading of Kabbalah, he frames the problem of poetic justice against the trauma of German destruction in the twentieth century.

The volume collects a series of groundbreaking new studies which delve into the work of Franz Rosenzweig and assess its enduring yet still unacknowledged value for Epistemology, Aesthetics, Moral and Political Philosophy, going far beyond Theology and Philosophy of Religion.

In Homeric Megathemes D.N. Maronitis puts forward war, homilia, and homecoming as three themes central to Homer's two epic poems, the Illiad and the Odyssey. Branching out from each of these themes are certain semiotic and structural characteristics that determine, specific to each of the poems, myth and plot, narrative syntax, and more generally, their poetic and humanistic character. The aim of Maronitis' study is to determine and document similarities and differences in the two Homeric epics through these themes and to identify examples of them in ancient lyric poetry and Attic tragedy. Maronitis' theoretical framework gives classics scholars and literary theorists interested in poetry, history, and tragedy a social and cultural research model for thinking about the genesis and maturity of great lyric works. His comparative approach, revealing the creative debt of the Odyssey to the Iliadic model, lays bare the progression of an art form through the development of literary technique, the shifts in classical ideologies (including anthropoligical ideas about "man"), and in politics. Anyone interested in the thought of the Archaic period should read this book.

By offering an analysis of the idea of home across the individual, interpersonal, social, and global scales, Mapping Home aims to show the extent to which self-concept is deeply tied to constructions of home in a globally mobile age. The epistemological link between dwelling as "knowing oneself" and the experience of welcome as key to being able to map "one's place(s) in the world" are examined through Martin Heidegger's concept of dwelling, Zygmunt Bauman's notion of liquid modernity, Jacques Derrida's exploration of hostile hospitality, and Kwame Anthony Appiah's sense of cosmopolitanism as border-crossing conversation. To further explore these ideas, the book draws on multimodal literature and films that span genres, including gothic horror, fantasy and science fiction, thoughtful comedies, and politically nuanced tragedies. The quality that deeply links the texts is their ability to illuminate the stabilities and mobilities through which home not only mediates but also integrates an individual's diverse experiences of belonging in different locations as well as on different geocultural scales—from the intimate "household" to the more abstract "hometown" or "homeland" and beyond.

This book explores the co-dependency of monotheism and idolatry by examining the thought of several prominent twentieth-century Jewish philosophers—Cohen, Buber, Rosenzweig, and Levinas. While all of these thinkers were keenly aware of the pitfalls of scriptural theism, to differing degrees they each succumbed to the temptation to personify transcendence, even as they tried either to circumvent or to restrain it by apophatically purging kataphatic descriptions of the deity. Derrida and Wyschogrod, by contrast, carried the project of denegation one step further, embarking on a path that culminated in the aporetic suspension of belief and the consequent removal of all images from God, a move that seriously compromises the viability of devotional piety. The inquiry into apophasis, transcendence, and immanence in these Jewish thinkers is symptomatic of a larger question. Recent attempts to harness the apophatic tradition to construct a viable postmodern negative theology, a religion without religion, are not radical enough. Not only are these philosophies of transcendence guilty of a turn to theology that defies the phenomenological presupposition of an immanent phenomenality, but they fall short on their own terms, inasmuch as they persist in employing metaphorical language that personalizes transcendence and thereby runs the risk of undermining the irreducible alterity and invisibility attributed to the transcendent other. The logic of apophasis, if permitted to run its course fully, would exceed the need to posit some form of transcendence that is not ultimately a facet of immanence. Apophatic theologies, accordingly, must be supplanted by a more far-reaching apophasis that surpasses the theolatrous impulse lying coiled at the crux of theism, an apophasis of apophasis, based on accepting an absolute nothingness—to be distinguished from the nothingness of an absolute—that does not signify the unknowable One but rather the manifold that is the pleromatic abyss at being’s core. Hence, the much-celebrated metaphor of the gift must give way to the more neutral and less theologically charged notion of an unconditional givenness in which the distinction between giver and given collapses. To think givenness in its most elemental, phenomenological sense is to allow the apparent to appear as given without presuming a causal agency that would turn that given into a gift.