This Life

Home > Other > This Life > Page 49
This Life Page 49

by Martin Hägglund


  Marcus Aurelius. Meditations. Edited and translated by Gregory Hays. New York: Modern Library, 2002.

  Marx, Karl. Marx-Engels Werke. Vols. 1–42. Berlin: Karl Dietz Verlag, 1956–1981.

  ———. Economic and Philosophic Manuscripts of 1844. In The Marx Reader, translated by Martin Milligan, edited by Robert C. Tucker. New York: W. W. Norton, 1978, pp. 67–125.

  ———. “Discovering Hegel.” In The Marx Reader, pp. 7–8.

  ———. “The German Ideology.” In The Marx Reader, pp. 147–200.

  ———. “Contribution to the Critique of Hegel’s Philosophy of Right: Introduction.” In The Marx Reader, pp. 16–25.

  ———. “Theses on Feuerbach.” In The Marx Reader, pp. 143–145.

  ———. “For a Ruthless Criticism of Everything Existing.” In The Marx Reader, pp. 12–15.

  ———. Critique of the Gotha Program. In Karl Marx: Selected Writings, edited by David McLellan. Oxford: Oxford University Press, 2000, pp. 525–541.

  ———. Critique of Hegel’s Doctrine of the State. Translated by Rodney Livingston and Gregor Benton. New York: Vintage, 1975.

  ———. Grundrisse. Translated by Martin Nicolaus. New York: Penguin Classics, 1973.

  ———. Capital. Vol. 1. Translated by Ben Fowkes. New York: Penguin Classics, 1980.

  ———. Capital. Vol. 2. Translated by David Fernbach. New York: Penguin Classics, 1992.

  ———. Capital. Vol. 3. Translated by David Fernbach. New York: Penguin Classics, 1991.

  McDowell, John. Mind and World. Cambridge, MA: Harvard University Press, 1996.

  ———. Mind, Value, and Reality. Cambridge, MA: Harvard University Press, 2001.

  ———. The Engaged Intellect. Cambridge, MA: Harvard University Press, 2013.

  ———. “Why Does It Matter to Hegel that Geist Has a History?” In Hegel on Philosophy in History, edited by James Kreines and Rachel Zuckert. Cambridge, Cambridge University Press, 2017, pp. 15–32.

  Meister Eckhart. “Detachment.” In The Best of Meister Eckhart, edited by H. Backhouse. New York: Crossroad, 1993.

  Menger, Carl. Principles of Economics. New York: New York University Press, 1981.

  Mill, John Stuart. On Liberty. Edited by Elizabeth Rapaport. Bloomington, IN: Hackett, 1978.

  ———. Principles of Political Economy. Oxford: Oxford University Press, 1994.

  Mooney, Edward. Knights of Faith and Resignation: Reading Kierkegaard’s “Fear and Trembling.” Albany: State University of New York Press, 1991.

  Neuhouser, Frederick. Foundations of Hegel’s Social Theory: Actualizing Freedom. Cambridge, MA: Harvard University Press, 2003.

  Nietzsche, Friedrich. The Gay Science. Edited by Bernard Williams. Translated by Josefine Nauckhoff. Cambridge: Cambridge University Press, 2001.

  ———. Ecce Homo. In On the Genealogy of Morals and Ecce Homo, edited and translated by Walter Kaufmann. New York: Vintage, 1989, pp. 217–338.

  Nightingale, Andrea. Once Out of Nature: Augustine on Time and the Body. Chicago: University of Chicago Press, 2011.

  Nussbaum, Martha. The Therapy of Desire: Theory and Practice in Hellenistic Ethics. Princeton, NJ: Princeton University Press, 1994.

  ———. Upheavals of Thought: The Intelligence of Emotions. Cambridge: Cambridge University Press, 2001.

  Nygren, Anders. Agape and Eros. Translated by Philip S. Watson. New York: Harper & Row, 1953.

  Oates, Stephen B. Let the Trumpet Sound: The Life of Martin Luther King, Jr. New York: HarperPerennial, 2013.

  Piketty, Thomas. Capital in the Twenty-First Century. Cambridge, MA: Harvard University Press, 2014.

  Pinkard, Terry. Hegel: A Biography. Cambridge: Cambridge University Press, 2000.

  ———. Does History Make Sense? Hegel on the Historical Shapes of Justice. Cambridge: Cambridge University Press, 2017.

  Pippin, Robert. Hegel’s Idealism. Cambridge: Cambridge University Press, 1989.

  ———. Idealism as Modernism: Hegelian Variations. Cambridge: Cambridge University Press, 1997.

  ———. Hegel’s Practical Philosophy. Cambridge: Cambridge University Press, 2008.

  ———. Hegel on Self-Consciousness. Princeton, NJ: Princeton University Press, 2011.

  ———. “Hegel’s Logic of Essence.” In Schelling-Studien, Bd. 1, 2013, pp. 73–96.

  ———. “The Many Modalities of Wirklichkeit in Hegel’s Science of Logic.” In Hegel: Une pensée de l’objectivité, edited by J. Seba and G. Lejeune. Paris: Éditions Kimé, 2017, pp. 13–32.

  ———. “Hegel on Logic as Metaphysics.” In The Oxford Handbook to Hegel. Edited by Dean Moyar. Oxford: Oxford University Press, 2017, pp. 199–218.

  Postone, Moishe. “Necessity, Labor, and Time: A Reinterpretation of the Marxian Critique of Capitalism.” Social Research 45, no. 4 (1978): 739–788.

  ———. Time, Labor, and Social Domination: A Reinterpretation of Marx’s Critical Theory. Cambridge: Cambridge University Press, 1993.

  Proust, Marcel. À la recherche du temps perdu. Vol. 3. Edited by J-Y Tadié. Paris: Gallimard, 1988.

  ———. À la recherche du temps perdu. Vol. 4. Edited by J-Y Tadié. Paris: Gallimard, 1988.

  ———. Sodom and Gomorrah. Translated by John Sturrock. New York: Penguin, 2002.

  ———. Finding Time Again. Translated by Ian Patterson. New York: Penguin, 2003.

  Quine, Willard Van Orman. Word and Object. Cambridge, MA: MIT Press, 2013.

  Ransby, Barbara. Ella Baker and the Black Freedom Movement: A Radical Democratic Vision. Chapel Hill: University of North Carolina Press, 2005.

  Rawls. John. A Theory of Justice. Rev. ed. Cambridge, MA: Harvard University Press, 1999.

  ———. The Law of Peoples. Cambridge, MA: Harvard University Press, 1999.

  Reed, Adolph, Jr. “Black Particularity Reconsidered.” Telos, no. 39 (1979): 71–93.

  Reginster, Bernard. The Affirmation of Life: Nietzsche on Overcoming Nihilism. Cambridge, MA: Harvard University Press, 2006.

  Robbins, Bruce. “Enchantment? No, Thank You!” In The Joy of Secularism: 11 Essays for How We Live Now, edited by George Levine. Princeton, NJ: Princeton University Press, 2012, pp. 74–94.

  Roberts, William. Marx’s Inferno: The Political Theory of Capital. Princeton, NJ: Princeton University Press, 2017.

  Rödl, Sebastian. Self-Consciousness. Cambridge, MA: Harvard University Press, 2007.

  Scheffler, Samuel. Death and the Afterlife. Oxford: Oxford University Press, 2013.

  ———. Equality and Tradition: Questions of Value in Moral and Political Theory. Oxford: Oxford University Press, 2010.

  Seneca. Dialogues and Essays. Translated by John Davie. Oxford: Oxford University Press, 2007.

  Singer, Tania: “Empathy and Compassion.” In Current Biology, vol. 25, no. 18, pp. 1–4.

  ———. “What Type of Meditation Is Best for You?” In Greater Good Magazine, July 2, 2018.

  Spinoza. “A Portrait of the Philosopher as a Young Man” In The Spinoza Reader: The Ethics and Other Works, edited and translated by Edwin Curley. Princeton, NJ: Princeton University Press, 1994, pp. 3–6.

  ———. The Ethics. In The Spinoza Reader, pp. 85–265.

  Staten, Henry. Eros in Mourning. Baltimore: Johns Hopkins University Press, 1995.

  Stork, Theophilus, ed. The Life of Martin Luther and the Reformation in Germany. New York: Wenthworth Press, 2016.

  Sturm, Douglas. “Martin Luther King, Jr. as Democratic Socialist.” Journal of Religious Ethics 18, no. 2 (1990): 79–105.

  Suther, Jensen. “Hegel’s Logic of Freedom.” Manuscript under review.

  ———. “Hegel’s Materialism.” Manuscript under review.

  ———. Spirit Disfigured: The Persistence
of Freedom in Modernist Literature and Philosophy. Dissertation, Department of Comparative Literature, Yale University, 2019.

  Taylor, Charles. A Secular Age. Cambridge, MA: Harvard University Press, 2007.

  Terry, Brandon M. “Requiem for a Dream: The Problem-Space of Black Power.” In To Shape a New World: Essays on the Political Philosophy of Martin Luther King, Jr., edited by Tommie Shelby and Brandon M. Terry. Cambridge, MA: Harvard University Press, 2018, pp. 290–324.

  Thompson, Michael. Life and Action: Elementary Structures of Practice and Practical Thought. Cambridge, MA: Harvard University Press, 2008.

  Threadcract, Shatema, and Brandon M. Terry. “Gender Trouble: Manhood, Inclusion, and Justice.” In To Shape a New World, pp. 205–235.

  Tillich, Paul. Dynamics of Faith. New York: Harper One, 2009.

  Uebel, Thomas. E. Otto Neurath: Philosophy Between Science and Politics. Cambridge: Cambridge University Press, 2008.

  Varoufakis, Yanis. “Introduction.” In Marx and Engels, The Communist Manifesto. London: Vintage, 2018, pp. vii–xxix.

  Volf, Miroslav. “Time, Eternity, and the Prospects for Care.” Evangelische Theologie 76, no. 5 (2013): 345–354.

  Weber, Max. “Science as a Vocation.” In The Vocation Lectures, edited by David Owen and Tracy B. Strong, translated by Rodney Livingstone. Bloomington, IN: Hackett, 2004.

  ———. Gesammelte politische Schriften [Collected Political Writings]. Edited by Johannes Winckelmann. Stuttgart: UTB, 1988.

  Westphal, Merold. Kierkegaard’s Concept of Faith. Cambridge: Eerdmans Publishing Company, 2014.

  Zuckerman, Phil. Living the Secular Life: New Answers to Old Questions. New York: Penguin, 2014.

  Acknowledgments

  During the six years of working on this book, I have had the good fortune of being a part of Yale University, which allows me to spend my life doing what I love: writing, reading, and teaching in the humanities. I want to thank my students, from whom I continue to learn and who inspire me to try to be the best person I can be.

  Dudley Andrew and Howard Bloch led the search committee that brought me to Yale, where the gift of tenure made possible the range and ambition of this book, and where the freedom I have been granted means that all failures or shortcomings are genuinely my own. Much of the writing was done during two periods of research leave and I want to thank Tamar Gendler, Amy Hungerford, and Emily Bakemeier for their great leadership in the Faculty of Arts and Sciences. Among my many outstanding colleagues, I extend my deepest gratitude to Bryan Garsten, David Grewal, Sam Moyn, and David Bromwich—all of whom participated in a day-long workshop on a complete draft of the manuscript. Their incisive feedback greatly improved the final version of the book and I am truly blessed to have such brilliant and generous colleagues. David Grewal also deserves a second mention for being a great friend for almost a decade and for so generously hosting me, together with Daniela Cammack, in their beautiful home in New Haven, now further illuminated by the arrival of their amazing daughter, Artemis.

  Numerous friends outside of Yale also helped along the way. Jonathan Culler, Elaine Scarry, Bill Todd, Richard Klein, and Derek Attridge have provided invaluable support of my career for many years now and I cannot thank them enough for the path they have made possible for me, as well as for the inspiration they have provided through their own work. Since 2015, I have been sharing dinners with Taylor Carman in New York on a regular basis. As it should be in any true philosophical friendship, both our agreements and our disagreements have been profoundly illuminating and I thank Taylor for bringing much joy into my life as well as for making this a better book through our vigorous arguments. Klas Molde in turn read drafts of all the chapters of the book with great acumen and I am thankful for our stimulating personal as well as intellectual conversations.

  At an early stage of my study of Hegel, many discussions with Rocío Zambrana were important and I am grateful for the philosophical friendship we shared. A very rigorous reading group on Fear and Trembling with Noreen Khawaja launched my chapter on Kierkegaard, while conversations with Ben Lerner in the summers of 2016 and 2017 encouraged me to pursue my arguments regarding Marx all the way. Since 2016, Philip Huff has been a dear friend in New York and I am indebted to his feedback on the chapters of the book. I have also benefitted from exchanges and conversations with David Quint, Tony Kronman, Rob Lehman, Audrey Wasser, Thomas Khurana, Andy Werner, Uri Rosenshine, Hans Ruin, Sam Haddad, Miroslav Volf, Michael Clune, Sara Heinämaa, and Paul Kottman. While Noah Feldman has not read this manuscript, I hope he will recognize how my arguments respond to a remarkable set of conversations we had in 2011.

  The writing of the book was generously supported both by a Guggenheim Fellowship and a Bogliasco Fellowship. At the stunning Bogliasco Foundation in Italy, I was given free time to write under optimal circumstances, thanks to the gracious leadership of Laura Harrison, Ivana Folle, Alessandra Natale, and Valeria Soave, as well as all the staff members. I also benefitted from many conversations with my excellent co-fellows and especially from discussions with Eric Moe and Tania Singer. At the Yale Divinity School, chapters from This Life have been assigned for the annual syllabus of the “Life Worth Living” course and it has been an honor for me to visit the class to discuss my work. I have also had the privilege of presenting parts of the book at Harvard University, Cornell University, Dartmouth College, Fordham University, Duquesne University, South Stockholm University, the New School for Social Research, and the Yale Law School. At all these institutions, I learned a lot from engaged audiences and interlocutors. A very special thank you is due to Damian Stocking and Sydney Mitsunaga-Whitten for an extraordinary seminar on my work at Occidental College in Los Angeles. I also want to thank Sydney for many insightful philosophical and literary conversations over the years.

  This book could not have found a better editor than Gerry Howard, who has both given me the freedom to pursue my ideas and reigned me in when necessary. I have learned a tremendous amount from working with Gerry, whose editorial insights and impeccable sense of style has made this a better book than it otherwise would have been. From the beginning, my brilliant agent Kim Witherspoon has understood the kind of book this wants to be and she has always been ready to offer sage advice when needed.

  As always, the love of my parents, Hans-Lennart and Margareta, and my sisters, Maria and Karin, has supported me in more ways than I can express. I am also grateful to Jing Tsu for what we shared during several years and I thank her for reading drafts of the first two chapters.

  Four persons have meant the most for the genesis and the completion of this book. Ever since I first arrived in the United States in 2002, the presence of David E. Johnson in my life has sustained me in more ways than I can say. Even though we now live far away from each other, the joy, trust, love, and shared philosophical passion of our friendship is always only a phone call away. David has read every page of this book with exacting care. Both my life and my writing are better thanks to him.

  My friendship with Adam Kelly is for me a continuous experience of secular grace: something that cannot be expected or asked for but which transforms one’s life. To spend time with Adam is to be recalled to why literature and philosophy speaks to the most important questions of our lives. His faith in what this book can be has meant the world to me and his detailed, precise comments improved the entire manuscript, while also pushing me to develop further several of the central arguments.

  In terms of philosophical insight, no one has contributed more to this book than Jensen Suther. While I have technically been his teacher and dissertation advisor, I have learned more about the philosophical and political notion of freedom from Jensen than from any other person in my life. Together we have studied Hegel’s Phenomenology and Science of Logic—including many memorable hours discussing the logical status of pain in Hegel’s Begriffslogik—as well as seminal works by Kant, Heidegger, Marx, Korsgaa
rd, Pippin, Brandom, McDowell, and many others. This Life simply would not be what it is without Jensen and our ongoing conversation.

  The easiest sentence to write in this book was the dedication to Niklas Brismar Pålsson, who has been my best friend since we met as teenagers in Sweden. While being separated by the Atlantic for most of the year, we are close in every aspect of our lives. Our philosophical and existential dialogue (in my afternoon and his evening, in my late night and his early morning) has been my greatest treasure as well as my most important lifeline during the writing of this book. When trying to explain my friendship with Niklas, I can only translate Montaigne into the present tense: “Because it is him, because it is me.”

  At the final stages of writing, Alisa Zhulina came into my life and transformed everything in my world from reality to actuality. Her questions about my vision of democratic socialism led me to expand my arguments and her own work as both a playwright and scholar remains an inspiration. First and last, our life together recalls me to the heart of this book, since being with Alisa is a daily reminder that a shared, finite life is infinitely precious.

  A NOTE ABOUT THE AUTHOR

  MARTIN HÄGGLUND is Professor of Comparative Literature and Humanities at Yale University. He is also a member of the Society of Fellows at Harvard University, where he was a Junior Fellow (2009–2012). He is the author of three highly acclaimed books and his work has been translated into eight languages. In his native Sweden, he published his first book, Chronophobia (2002), at the age of twenty-five and he is the recipient of the Swedish Academy’s Shück Prize. His first book in English, Radical Atheism (2008), was the subject of a conference at Cornell University, a colloquium at Oxford University, and a 250-page special issue of the New Centennial Review, titled Living On: Of Martin Hägglund. His most recent book, Dying for Time: Proust, Woolf, Nabokov (2012), was hailed by the Los Angeles Review of Books as a “revolutionary” achievement. In 2018, he was awarded a Guggenheim Fellowship. He lives in New York City.

 

‹ Prev