"An absolutely dazzling entertainment. . . . Arousing on every level—political, erotic, intellectual, and above all, humorous." —Newsweek "The Book of Laughter and Forgetting calls itself a novel, although it is part fairy tale, part literary criticism, part political tract, part musicology, and part autobiography. It can call itself whatever it wants to, because the whole is genius." —New York Times Rich in its stories, characters, and imaginative range, The Book of Laughter and Forgetting is the novel that brought Milan Kundera his first big international success in the late 1970s. Like all his work, it is valuable for far more than its historical implications. In seven wonderfully integrated parts, different aspects of human existence are magnified and reduced, reordered and emphasized, newly examined, analyzed, and experienced.

Why do major historical events such as the Holocaust occupy the forefront of the collective consciousness, while profound moments such as the Armenian genocide, the McCarthy era, and France's role in North Africa stand distantly behind? Is it possible that history "overly remembers" some events at the expense of others? A landmark work in philosophy, Paul Ricoeur's Memory, History, Forgetting examines this reciprocal relationship between remembering and forgetting, showing how it affects both the perception of historical experience and the production of historical narrative. Memory, History, Forgetting, like its title, is divided into three major sections. Ricoeur first takes a phenomenological approach to memory and mnemonical devices. The underlying question here is how a memory of present can be of something absent, the past. The second section addresses recent work by historians by reopening the question of the nature and truth of historical knowledge. Ricoeur explores whether historians, who can write a history of memory, can truly break with all dependence on memory, including memories that resist representation. The third and final section is a profound meditation on the necessity of forgetting as a condition for the possibility of remembering, and whether there can be something like happy forgetting in parallel to happy memory. Throughout the book there are careful and close readings of the texts of Aristotle and Plato, of Descartes and Kant, and of Halbwachs and Pierre Nora. A momentous achievement in the career of one of the most significant philosophers of our age, Memory, History, Forgetting provides the crucial link between Ricoeur's Time and Narrative and Oneself as Another and his recent reflections on ethics and the problems of responsibility and representation. “His success in revealing the internal relations between recalling and forgetting, and how this dynamic becomes problematic in light of events once present but now past, will inspire academic dialogue and response but also holds great appeal to educated general readers in search of both method for and insight from considering the ethical ramifications of modern events. . . . It is indeed a master work, not only in Ricoeur’s own vita but also in contemporary European philosophy.”—Library Journal “Ricoeur writes the best kind of philosophy—critical, economical, and clear.”— New York Times Book Review

Lionel ‘Rusty’ Bernstein was arrested at Liliesleaf Farm, Rivonia, on 11 July 1963 and tried for sabotage, alongside Nelson Mandela, Walter Sisulu, Govan Mbeki and other leaders of the African National Congress and Umkhonto we Sizwe in what came to be known as the Rivonia Trial. He was acquitted in June 1964, but was immediately rearrested. After being released on bail, he fled with his wife Hilda into exile, followed soon afterwards by their family. This classic text, first published in 1999, is a remarkable man’s personal memoir of a life in South African resistance politics from the late 1930s to the 1960s. In recalling the events in which he participated, and the way in which the apartheid regime affected the lives of those involved in the opposition movements, Rusty Bernstein provides valuable insights into the social and political history of the era.

A leading contrarian thinker explores the ethical paradox at the heart of history's wounds The conventional wisdom about historical memory is summed up in George Santayana's celebrated phrase, "Those who cannot remember the past are condemned to repeat it." Today, the consensus that it is moral to remember, immoral to forget, is nearly absolute. And yet is this right? David Rieff, an independent writer who has reported on bloody conflicts in Africa, the Balkans, and Central Asia, insists that things are not so simple. He poses hard questions about whether remembrance ever truly has, or indeed ever could, "inoculate" the present against repeating the crimes of the past. He argues that rubbing raw historical wounds--whether self-inflicted or imposed by outside forces--neither remedies injustice nor confers reconciliation. If he is right, then historical memory is not a moral imperative but rather a moral option--sometimes called for, sometimes not. Collective remembrance can be toxic. Sometimes, Rieff concludes, it may be more moral to forget. Ranging widely across some of the defining conflicts of modern times--the Irish Troubles and the Easter Uprising of 1916, the white settlement of Australia, the American Civil War, the Balkan wars, the Holocaust, and 9/11--Rieff presents a pellucid examination of the uses and abuses of historical memory. His contentious, brilliant, and elegant essay is an indispensable work of moral philosophy.

Memory loss can be one of the most terrifying aspects of a diagnosis of dementia. Yet the fear and dread of losing our memory make the experience of the disease worse than it needs to be, according to cultural critic and playwright Anne Davis Basting. She says, Forget memory. Basting emphasizes the importance of activities that focus on the present to improve the lives of persons with Alzheimer's disease and other dementias. Based on ten years of practice and research in the field, Basting’s study includes specific examples of innovative programs that stimulate growth, humor, and emotional connection; translates into accessible language a wide range of provocative academic works on memory; and addresses how advances in medical research and clinical practice are already pushing radical changes in care for persons with dementia. Bold, optimistic, and innovative, Basting's cultural critique of dementia care offers a vision for how we can change the way we think about and care for people with memory loss.

Ranjith Kally captured iconic scenes, such as his portrait Umkumbane, which has come to symbolise the shimmering jazz age of African townships in the 1950s. When Miriam Makeba returned to Maseru, Lesotho, for a concert for black South Africans at the height of apartheid, Kally too ventured to Lesotho and returned home with a remarkable image of an exiled singer poised between joy and heartbreak. And in a series of unflinching portraits, he documented with probity the horror of the forced removals in Natal. In short, the wider appreciation of his contribution to our struggle for dignity needs to remembered and fully embraced for current South Africans intent on honouring their past.