Examining Levinas’s critique of the Heideggerian conception of temporality, this book shows how the notion of the feminine both enables and prohibits the most fertile territory of Levinas’s thought. According to Heidegger, the traditional notion of time, which stretches from Aristotle to Bergson, is incoherent because it rests on an inability to think together two assumptions: that the present is the most real aspect of time, and that the scientific model of time is infinite, continuous, and constituted by a series of more or less identical now-points. For Heidegger, this contradiction, which privileges the present and thinks of time as ongoing, derives from a confusion about Being. He suggests that it is not the present but the future that is the primordial ecstasis of temporality. For Heidegger, death provides an orientation for our authentic temporal understanding. Levinas agrees with Heidegger that mortality is much more significant than previous philosophers of time have acknowledged, but for Levinas, it is not my death, but the death of the other that determines our understanding of time. He is critical of Heidegger’s tendency to collapse the ecstases (past, present, and future) of temporality into one another, and seeks to move away from what he sees as a totalizing view of time. Levinas wants to rehabilitate the unique character of the instant, or present, without sacrificing its internal dynamic to the onward progression of the future, and without neglecting the burdens of the past that history visits upon us. The author suggests that though Levinas’s conception of subjectivity corrects some of the problems Heidegger’s philosophy introduces, such as his failure to deal adequately with ethics, Levinas creates new stumbling blocks, notably the confining role he accords to the feminine. For Levinas, the feminine functions as that which facilitates but is excluded from the ethical relation that he sees as the pinnacle of philosophy. Showing that the feminine is a strategic part of Levinas’s philosophy, but one that was not thought through by him, the author suggests that his failure to solidly place the feminine in his thinking is structurally consonant with his conceptual separation of politics from ethics.

Issues surrounding birth and death have been fundamental for Western philosophy as well as for individual existence. The contributors to this volume unravel the gendered aspects of the classical philosophical discourses on death, bringing in discussions about birth, creativity, and the entire chain of human activity. By linking their work to major thinkers such as Heidegger, Nietzsche, Beauvoir, and Arendt, and to major philosophical currents such as ancient philosophy, existentialism, phenomenology, and social and political philosophy, they challenge prevailing feminist articulations of birth and death. These philosophical reflections add an important sexual dimension to current thinking on identity, temporality, and community.

America was certainly the big winner of World War II, being the last major country intact. Euphoria, hubris, and a naive self-confidence became hallmarks of the people. This hubris was dented a bit in the 1950s when scandals erupted around the TV quiz shows that made everyoe feel so smart, and the U-2 spy incident of 1960 that revealed Americans were being lied to by the government. The book argues that these two events began the credibility gap that engulfed the nation later in the 1960s and continues to haunt us to this day. When the War ended, the United States still had its economy, infrastructure and industry intact. Taking up where the British Empire left off, the powerful new America expanded its influence around the globe. Suddenly light years ahead of any competitor, Americans abandoned themselves to a haze of consumerism and entertainment, trusting that they were safe and could not be harmed. The contestants on the big-money quiz shows turned out to be fakes, and the respected TV executives were also revealed to be liars and cheats. Far worse was yet to come. The United States government was caught in a lie regarding the CIA’s U-2 reconnaissance planes overflying the Soviet Union. On the eve of a crucial summit meeting in 1960, the USSR knocked Gary Powers out of the sky, along with plenty of incriminating hardware and data. Moscow delayed revealing what it knew, and Washington spent ten days denying it was a spy plane, then denying that President Eisenhower was aware of it. The world was turning into a very scary place, and soon, American schoolchildren were being taught to duck under their desks if a bomb should strike. Fear began to percolate into the heart of the nation.

Issues surrounding birth and death have been fundamental for Western philosophy as well as for individual existence. The contributors to this volume unravel the gendered aspects of the classical philosophical discourses on death, bringing in discussions about birth, creativity, and the entire chain of human activity. By linking their work to major thinkers such as Heidegger, Nietzsche, Beauvoir, and Arendt, and to major philosophical currents such as ancient philosophy, existentialism, phenomenology, and social and political philosophy, they challenge prevailing feminist articulations of birth and death. These philosophical reflections add an important sexual dimension to current thinking on identity, temporality, and community.

Sunny Jacobs was only 27 years old when she and her partner, Jesse, were wrongly sentenced to death by the Florida courts for the murder of two state policemen in 1976. This book demonstrates the human capacity for resilience and generosity of spirit. It focuses not on the horrors Sunny endured but on the ways in which she triumphed.

Philippa Berry draws on feminist theory, postmodern thought and queer theory, to challenge existing critical notions of what is fundamental to Shakespearean tragedy. She shows how, through a network of images clustered around feminine or feminized characters, these plays 'disfigure' conventional ideas of death as a bodily end, as their figures of women are interwoven with provocative meditations upon matter, time, the soul, and the body. The scope of these tragic speculations was radical in Shakespeare's day; yet they also have a surprising relevance to contemporary debates about time and matter in science and philosophy.

In 1846, Edgar Allen Poe wrote that 'the death of a beautiful woman is, unquestionably, the most poetic topic in the world'. The conjuction of death, art and femininity forms a rich and disturbing strata of Western culture, explored here in fascinating detail by Elisabeth Bronfen. Her examples range from Carmen to Little Nell, from Wuthering Heights to Vertigo, from Snow White to Frankenstein. The text is richly illustrated throughout with thirty-seven paintings and photographs. The argument that this book presents is that narrative and visual representations of death can be read as symptoms of our culture and because the feminine body is culturally constructed as the superlative site of "other" and "not me", culture uses art to dream the deaths of beautiful women.