Books published by Contra Mundum Press

In the mid-fifties Paul Celan suggested that he had a mind for writing that "would be a bit more sober & more spacious" than his poems. And yet, in his life-time Celan published very little of such "more spacious" work - i.e. prose - except for two essays that were public award-acceptance speeches, and a few occasional bits and pieces often published, or better, hidden away in obscure places. It is only with this volume, edited by Barbara Wiedemann and Bertrand Badiou, that Celan's multifaceted achievements as a prose writer can be discovered. For example, in the early language games of surrealist inspiration. In the biting, bitter aphorisms, "counterlights" thrown on those concrete dates from and toward which his poems are written - since the early sixties we are dealing with texts that explicitly exhibit their contemporaneity. Or in the poetological critique of the prejudices with which the volumes of his poetry were read. Among the most surprising and appealing of these prose writings are the narratives, the "stories" and dialogues with the background of his Jewish fate. This English version of Microliths follows the first German edition of 2005. The sole difference is in the final section, the commentaries, which is a shortened version of Wiedemann & Badiou's original commentary, with some additional material by Pierre Joris. The translator, who this year concludes a 52-year involvement with bringing Celan's oeuvre into English, & the publisher are honored to release this book - the only major collection of Paul Celan's prose - in 2020, his 100th birth- & 50th death-year.

Otto Dix (1891–1969) is considered one of the true lions of 20th-C art, a man who established himself as an uncompromising artist that refused to temper how he rendered the realities that he witnessed. Dix’s early works often depict the true brutalities of the WWI battlefields and trenches he served in for over three years, as well as the decadent underworld of 1920s Berlin.  With the publication of this first of three volumes of an extensive selection of letters, the most comprehensive collection of Otto Dix texts at last comes into print in English. Encompassing well over 1,000 letters, and ranging from friends and family to other artists, collectors, colleagues, critics & biographers, the letters offer a personal portrait of six decades of the 20th C. Dix himself was a controversial figure throughout his life, and while he claimed never to write self-testimonials, the artist had much to say about the widest range of subjects in his private correspondence. Therein, we discover much about a figure who exhibited a gruff, often abrasive persona to many, a man who depicted war with unrepentant brutality yet who could at the same time pen the most romantic, schmaltzy letters to his wife and sketch amusing caricatures to his daughter.   Following his experiences throughout WWI, Dix immediately took up with the dadaists in Dresden in 1919 and became an established figure as part of the Sezession. A few years later, after his first portrait commission in Dusseldorf in 1922, Dix met his future wife, Martha, with whom he would go on to raise three children, and who is one of the principle correspondents in this volume of letters. Some of his most significant work was produced in the 1920s, including his powerful Krieg (War) portfolio, for which the Nazis branded him a “degenerate artist” and forced him to resign his professorship in 1933. Condemned to internal exile, Dix thereafter resided in Hemmenhofen, in the extreme southwest part of Germany. Twelve years later, he would suffer further indignities from the Nazis when ordered to join the Volkssturm in 1945. Dix ended up in a prisoner-of-war camp, again a survivor of a second harrowing cataclysm. After his release, from 1946 onwards, the painter lived between East and West Germany, never truly at home in either ideologically, yet he remained prolific, continuing to produce art until the end of his life, having lived through two World Wars as well as the “Cold War.” This first volume covers the period 1904–1927 and the heart of it is a selection of Dix’s postcards from the WWI front written to his school friend in Dresden, Helene Jakob, a form of artistic reportage of uncanny power. Recipient of the Die schönsten Deutschen Bücher shortlist in 2014, Dix’s letters will prove to be of considerable interest to art historians, scholars of Expressionism, and aficionados of Dix, all of whom will encounter the artist as never before.

The Darkroom contains the script for Marguerite Duras'' 1977 radically experimental film Le camion (The Truck), as well as four manifesto-like propositions in which Duras protests that most movies "beat the imagination to death" because they "are the same every time they are played." She also accuses the gatekeepers of traditional cinema of treating intelligence as if it were a "class phenomenon" and distinguishes her own approach: a cinema based on ideas and sensory experience. In the dialogue with Michelle Porte at the end of the book, Duras further describes her filmmaking style, discussing everything from her biography to her critique of Marxism.Translated by Alta Ifland & Eireene Nealand, and featuring an introduction by Jean-Luc Nancy.

In the 1850s, ancien and Haussmannian Paris clash, giving birth to a violent disjunction. At that moment in time, an other present is born, a new history, like Baudelaire's poet freely abandoning his halo on the macadam. The laurel crown has been discarded; the pastoral poet is dead; classical lyric poetry is dead. The steam-driven, gaslit, electrically-charged poet is born. "Retreat Academic Muse!," Baudelaire commands, "I don't care about that old stutterer." With Paris Spleen, we move toward a new rhythm, a rhythm born of the pace, speed, and reality of a metropolis hitherto never seen or experienced. It is the rhythm of the street, of the swift-moving eye, of overloaded senses and hyper-perception, of newspapers and optical devices. Baudelaire's life spans the essential birth of whole new forms of technology, including steam locomotives, gas light, and electricity, not to speak of the typewriter and the Daguerreotype. The dandy sees and moves with the coming speed of light. His life is one lived in the midst of illumination, mechanics, and simulacra. Baudelaire's Paris is a place of experience, a metropolis that spawns unique and particular realities, a kaleidoscope of visions and mirror of alternative societies. The grist of his poems is not ancient Greece or the Renaissance. As he stated in the so-called preface to Paris Spleen, it is especially from frequenting great cities, from the crossroads of their innumerable relations, that the haunting ideal of the prose poem was born. Our flâneur wanders swiftly through crowds, in contact, but anonymous, extracting from the city material to forge his new ars poetica, like a bricolage artist. The future is called forth. The street is the new Olympus; the phantasmagoric city is a big harlot whose infernal charm continually rejuvenates the poet. The ironic, infernal beacon is the totem of the new age: the age of dissonance, the age of artificial paradises. "I love you, O infamous capital!" the poet exults. Here is Paris Spleen, an invitation to voyage, to have the entirety of Baudelaire's Paris enter into our flesh and for us to undergo contagion, if our spleens can handle it.

Written between Szentkuthy's first major work, Prae (1934), and the first book of the St. Orpheus Breviary (1939), Chapter on Love (publ. 1936) exemplifies well Szentkuthy's writing of excess. An attempt at polyphonic writing, it brings together the perspectives of an unlikely set of characters including the mayor of a doomed Italian city, given to debilitating "impressionism" - a penchant for observing and analyzing-apart the minutest shades of reality -, a nihilistic pope, a hanged brigand, a courtesan and her decadent pubertal adorer. They pass through the pages of this quixotic and compelling book under the threat of imminent catastrophe, filling chapter after chapter with passionate, self-generating theorizing and (mock-)philosophizing on the margins of Empedocles, life and death, female stockings, endingness and changeability, ethics and aesthetics, vitality and law, chaos and social order grounded in horror vacui, the forever elusive other person - all enmeshed with well-nigh self-parodic, idiosyncratic feats of ratiocination and theorizing driven ad absurdum, which proliferate on the analogy of (free) association.¿The common denominator of their analytical furore and the yarns they spin is love, which touches not only on the human being, but the whole of nature, from the realm of plants to that of minerals. Szentkuthy's book may don the costume of a historical novel, but it stands under the sign of the pseudo: its deliberately vague setting, somewhere in Italy toward the end of the Renaissance, is in fact but a mask which allows for anachronism (of realia, ideas, data, and even terminology) to ooze through, as the characters and their observations are our contemporaries in every respect.¿Baroque and exuberant, of a sweeping melancholia and at times savage humor, a (mock-)treatise written with an abundance of striking, distant associations that evoke Surrealist practices, this strange novel tantalizingly shows a path not taken by experimental modernism, of the contrapuntal use of point-of-view converted into a contrapuntal use of analytic, essayistic observations of reality, and points towards Szentkuthy's monumental meditations on history sub specie whatsit in the St Orpheus Breviary epic.

"An acerbic takedown of Trump's mangled English by the woman who has to translate it into French. Trumpspeak reflects on the ethical issues involved in translating someone one has ethical oppositions to and is a sustained analysis of the political impact of Trump's (mis)use of language"--

Although known principally for his modernist masterpiece, The Man Without Qualities, Robert Musil (1880-1942) was also a playwright and drama critic. Musil's plays and theatrical investigations, written between 1921-1929, are inseparable form his later literary work and from his life-long commitment to art as a social and cultural activity. His brilliant plays and critical writings are not minor aspects of his artistic life, bu essential works, preparing the way for and intrinsically connected to his great, unfinished novel. In the theater of the fraught period between the two world wars, Musil recognized a crisis that was symptomatic of larger social, political, and aesthetic problems. In seeing Art as a social and cultural stimulus, he leveled piercing critiques at the commodification and conformism of the Culture Industry of his time and pointed the way toward a living, transformative theater.As an observer and researcher of the psychology of aesthetic experience, a student of anthropology and mysticism, and a writer who sometimes practiced the art of literature like an essayist and scientific experimenter, Musil saw in theater the ideal testing ground for questions about perception, reality, and the effects of ritual practices like formal variation, repetition, and the suspension of normal consciousness. In contrast to the mostly shallow entertainment on offer, Musil saw the potential of theater - and all of art - as a force that could incite existential shattering of received ideas and a renewal of "motivated" existence. Theater Symptoms constitutes not only the first volume in English of Musil's finished plays and a selection of play fragments with a large body of previously untranslated critical, including manifestoes of his utopian theatrical vision. His theoretical essays and reviews elucidate the symptoms of and possible cures for the dangerous decline, not only of theater or art, but also, in Musil's view, of social relations: a descent from an ethico-aesthetic and "motivated" conduct of life to that of an uncritical, ethically lazy, aesthetically insensitive, and consumer-driven society. Musil's reviews of Stanislavski's Moscow Troupe, cabaret performances of Yvette Guilbert, the Yiddish theater, Expressionist stage innovations, productions of Shakespeare, Shaw, Schnitzler, Chekhov, and others, reveal Musil as a perceptive and visionary analyst of what theater was and what it could be.This is the third volume of Musil's writings translated and introduced by Genese Grill and published by Contra Mundum Press.

It's Raining in Moscow is a novel that goes both beyond and stays this side of history - the history of a family, of the post-1945 deportations, of a multiethnic region in Eastern Europe, Transylvania, in the 20th century, of the interactions of animals, plants, and humans, where for once the text inhabits non-human perspectives. A novel that repeatedly asks the question: what do we need to face our own lies and the lies of others; what do we accept as truth if we are dispossessed, left to our own means and entirely alone in the wasteland, or in the torture chamber?Eleven stories from the short 20th century - the defining events in the life of a man, István Beczássy, the author's grandfather, from sexual initiation to interrogation and torture at the hands of the Securitate, the secret police of communist Romania, narrated mostly from animal perspectives. The familiar historical traumas are shown in a strikingly defamiliarizing light: deportation into forced domicile, when seen through the eyes of a dog, becomes at once more bearable and more gripping, for the dog doesn't perceive the loss of property but senses all the more acutely the absence of his masters, the ghostly silence of the empty house. The interrogation and torture at the Securitate headquarters, when told by a bedbug that voices self-help psychological clichés and Coelho-like fatuities, at once hinders our natural empathizing with the victim of torture, and starkly exposes dominant behavior patterns in the world of the humans.Zsuzsa Selyem's books have been translated into German, French, and Romanian. Her stories have come out in English in World Literature Today, the anthology Best European Fiction 2017 (Dalkey Archive) and elsewhere. This is her first volume in English.

Set against the impending riptide of the French Revolution and composed while Sade was imprisoned in the Bastille, Aline and Valcour embodies the multiple themes that would become the hallmark of his far more sulfurous works.  This epistolary work combines genres, interweaving the adventure story with the libertine novel and the novel of feelings to create a compelling, unitary tale. Turbulence disrupts virtuous lives when corrupt schemers work incestuous designs upon them that don’t stop with abduction and seduction — as crime imposes tragic obstacles to love and delivers harsh threats to morality and religion.  Embedded within Aline and Valcour are sojourns in unknown lands in Africa and the South Seas: Butua, a cannibalistic dystopia, and Tamoé, a utopian paradise headed by a philosopher-king. In Butua, a lustful chief and callous priesthood rule over a doomed people, with atrocious crimes committed in broad daylight, while in Tamoé happiness and prosperity reign amidst benevolent anarchy. Although not sexually explicit, Aline and Valcour shared the fate of Sade’s other novels — banned in 1815 and later classified a prohibited work by the French government. Published clandestinely, it did not appear in bookstores until after WWII. Continuously in print in France ever since, today it occupies the first volume of the Pléiade edition of the author’s collected works. This is the very first rendering of the book into English since its publication in 1795.

Set against the impending riptide of the French Revolution and composed while Sade was imprisoned in the Bastille, Aline and Valcour embodies the multiple themes that would become the hallmark of his far more sulfurous works.  This epistolary work combines genres, interweaving the adventure story with the libertine novel and the novel of feelings to create a compelling, unitary tale. Turbulence disrupts virtuous lives when corrupt schemers work incestuous designs upon them that don’t stop with abduction and seduction — as crime imposes tragic obstacles to love and delivers harsh threats to morality and religion.  Embedded within Aline and Valcour are sojourns in unknown lands in Africa and the South Seas: Butua, a cannibalistic dystopia, and Tamoé, a utopian paradise headed by a philosopher-king. In Butua, a lustful chief and callous priesthood rule over a doomed people, with atrocious crimes committed in broad daylight, while in Tamoé happiness and prosperity reign amidst benevolent anarchy. Although not sexually explicit, Aline and Valcour shared the fate of Sade’s other novels — banned in 1815 and later classified a prohibited work by the French government. Published clandestinely, it did not appear in bookstores until after WWII. Continuously in print in France ever since, today it occupies the first volume of the Pléiade edition of the author’s collected works. This is the very first rendering of the book into English since its publication in 1795.

Set against the impending riptide of the French Revolution and composed while Sade was imprisoned in the Bastille, Aline and Valcour embodies the multiple themes that would become the hallmark of his far more sulfurous works.  This epistolary work combines genres, interweaving the adventure story with the libertine novel and the novel of feelings to create a compelling, unitary tale. Turbulence disrupts virtuous lives when corrupt schemers work incestuous designs upon them that don’t stop with abduction and seduction — as crime imposes tragic obstacles to love and delivers harsh threats to morality and religion.  Embedded within Aline and Valcour are sojourns in unknown lands in Africa and the South Seas: Butua, a cannibalistic dystopia, and Tamoé, a utopian paradise headed by a philosopher-king. In Butua, a lustful chief and callous priesthood rule over a doomed people, with atrocious crimes committed in broad daylight, while in Tamoé happiness and prosperity reign amidst benevolent anarchy. Although not sexually explicit, Aline and Valcour shared the fate of Sade’s other novels — banned in 1815 and later classified a prohibited work by the French government. Published clandestinely, it did not appear in bookstores until after WWII. Continuously in print in France ever since, today it occupies the first volume of the Pléiade edition of the author’s collected works. This is the very first rendering of the book into English since its publication in 1795.

1980s Los Angeles. The crack epidemic has hit hard. Innocent and damned alike fall victim to the artificial allure of the drug - a teenager accidentally overdoses, junkies smoke crack laced with cyanide, a gang member is shot down in the streets, a mother is murdered by her alcoholic husband, and a major drug dealer is killed by an ordinary man fed up with the drug game. Set on L.A.'s meanest, toughest streets and never published until now, Night Train to Sugar Hill is one of Iceberg Slim's two final novels. It is his most personal work of political fiction, an epic tragedy where no one escapes from the deadly orbit of the drug crisis and the police repression that follows. Baptiste O'Leary, an old ex-con who is Slim's alter ego, calls for political action against the militarized police raiding black communities and greater compassion for those caught in the drug's web, like his own daughter Opal. Iceberg Slim's novels have never been easily digestible, but they have always been true. Night Train to Sugar Hill is no exception, offering us Slim's end-of-life vision, with him looking back over his abusive childhood, his career as a criminal, and his later years as a family man. Set against the backdrop of an America where its so-called dream is more of a nightmare and its underclass is deliberately preyed upon, Night Train is ultimately a hybrid novel, a mix of hardcore crime fiction, mysticism, L.A. noir, literary naturalism, and street literature.

In 1911, following his 1906 debut, The Confusions of Young Törless, Robert Musil published the two experimental stories that make up Unions. "The Completion of Love" and "The Temptation of Quiet Veronica" were some of Musil's earliest forays into what would become a life-long exploration of the life, adventures, and psychological processes of his fiancé, Martha Marcovaldi - the future Martha Musil. When Musil later wrote of the "two authors" of his great unfinished work, The Man without Qualities, the co-author referred to was no other than Martha. The stories in Unions, drawn from Martha's life, explode conventional morality; explore questions of self, union, and dissolution of self; and approximate exceptional sensations of erotic and intellectual perception in a shimmering and exceedingly dense proliferation of metaphors. The images, Musil tells us in a note, are the bone, not just the skin, of these carefully crafted stories. Each word is as motivated as the internal and external moments it attempts to embody in language. Although Musil did not continue to work in this experimental style in his later writing, in a late note he affirmed that Unions, the fruit of much artistic struggle and deep personal engagement, was the only one of his books that he sometimes still read from. This is a new English-language translation of the two stories and the first one to appear - in the form of Musil's original publication - as Unions. A scholarly introduction by the translator, Genese Grill, explains the provenance of the stories and the need for a new approach to this book so central to his oeuvre.

Adonis in the Pyrenees: another "conversation in the mountains" where a multiplicity of orients and occidents intermingle, where dialogue between Adonis, the major Arab-language poet at work today, and Pierre Joris, nomad poet between the United States, Europe, and North Africa, becomes polylogue, exchanging reflections that range from the destructive role all monotheisms play in history - in relation to woman, but also to the power structures throughout cultures - to questions of poetics and the possible role of the spiritual in contemporary poethics. These conversations - under the general title "Religion is an answer, poetry a question" - took place in June in the small village of Germ-Louron in the French Pyrenees in the context of "Les Porteurs de Mots /The Word-Carriers," an annual cultural festival organized by Franck Morinière. These conversations were framed by a range of events, musical & theatrical performances, poetry readings and talks.Adonis dans les Pyrénées: autre "conversation dans les montagnes" où une multiplicité d'orients et d'occidents s'entremêlent, où un dialogue entre Adonis, le plus important poète de langage arabe au travail aujourd'hui, et Pierre Joris, poète nomade entre l'Europe, les Etats-Unis et le Maghreb, devient polylogue, échange de réflexions allons du rôle destructeur que jouent tous les monothéismes dans l'histoire - par rapport à la femme, mais aussi aux structures de pouvoir de toutes les cultures - à des questions de poétiques et du rôle possible d'une spiritualité dans la poéthique contemporaine. Ces conversations - sous le titre de "La religion est une réponse, la poésie une question" - eurent lieu en juin 2017 dans le petit village de Germ-Louron dans le Pyrénées dans le contexte d'un festival culturel annuel, "Les Porteurs de Mots," organisé par Franck Morinière. Conversations encadrées par un essaim d'évènements: performances musicales et théâtrales, lectures de poésie, et exposés. This is a bilingual English/French edition.

In April of 1864, Baudelaire departed Paris for Brussels with something of a massive shipwreck in his wake: his major work, Les fleurs du Mal, had been condemned and censored a decade earlier, many of his other works were out of print, and he pawned his prized Poe translations to gain much needed survival money. Fearful of being imprisoned for debt, the poet who was an outcast in Paris would soon become a pariah in Brussels. Not long after his arrival, rumors spread that he was a spy reporting on Republican exiles on behalf of the French police. While encountering a pestiferous city in the midst of redevelopment, and after failing to secure a publisher for his work, Baudelaire would begin writing notes for his projected book on Belgium. In his catalogus rerum of Brussels and the Belgians, the general overruling condition is one of blandness and dissolution: with observations ranging from those of a sociologist to an anthropologist, city planner, and aesthete, through Baudelaire's fleeting eye, we witness his examination of physiognomy, cultural and political customs, Belgium's fear of annexation by France, & more. Deemed a mean-spirited and even xenophobic book by figures such as Derrida, Baudelaire himself spoke of it as a sketch and satire that had the double advantage of being a caricature of the follies of France and a simulacrum of a Democratic state. As he attempted to complete his project on Belgium as well as other works, Baudelaire suffered violent attacks of neuralgia, then, in early 1866, he was plagued with more attacks, dizzy spells, and nausea. After a cerebral stroke, he was left hemiplegic and mute. In this veritable full-scale examination of every aspect of life in Belgium, Baudelaire's perspectival eye catches a world in a glance. The poet's plethora of notes and vast collection of related newspaper clippings (summarized within) reveal to us the inner workings of his mind, what Blake called the artist's Infernal workshop. Belgium Stripped Bare is an aesthetico-diagnostic litany of often vitriolic observations whose victory is found in the act of analysis itself, in the intoxication of diagnosis, just as great comedians exult in caustic and biting observations of society, a slap in the face of the status quo.

Shattering the Muses, Rainer J. Hanshe’s third book, is a hybrid entity constructed of quotes, poetry, short essays, and visual art, including original works created expressly for the book by Italian artist Federico Gori. Fragmentary and elliptic, aphoristic & apothegmatic, Shattering the Muses explores, if not enacts, the eclipsing of the logos and creative force within individuals as well in the spheres of culture & civilization. Spanning a broad range of history, Shattering the Muses stages the fundamental chiasmic unity of creation and destruction as it occurs in individuals, whether a result of choice, tragic events, and/or social, religious, or political exigencies. It also enumerates the destruction of individual artworks, museums, and the various biblioclasms enacted by numerous cultures from biblical times till today. When do individuals and cultures rise out of catastrophe and destruction, and when do they descend into silence, either temporarily, or (possibly) permanently, and thus remain forever shattered If language or the creative force is a dwelling place, conversely, when it disintegrates, or is rendered inoperative, or when we as individuals or as a civilization are split from it — this is the ultimate form of the Unheimlich, an extreme cataclysm out of which there is often no return. Hanshe proposes that “apocalypses” are not eschatological, but ontological, ever-present, continuous events that threaten us. Hope before disaster, creation in the midst of inevitable evaporation. Shattering the Muses is a paean to the book, a work of mourning and of threat, where the fragility of consciousness, of art as a positive power, is an ephemeral but stalwart citadel against barbarism.

In his proto-memoir Innocent, world-renowned actor Gérard Depardieu reflects on his life as if from afar, like a bird surveying a wide horizon, presenting fervent observations on friendship, cinema, religion, politics, and more. From his early days in the theater and his friendships with Jean Gabin and others to his rise in the cinema, this light, vibrant, but searching book offers us an intimate entry into the thinking process of one of cinema's most mercurial and impassioned actors. Depardieu also touches upon controversial topics such as his relationship with Putin and issues that have led to skirmishes with the press and public. At bottom, Innocent is less a memoir and more the account of a man in search of faith, the faith that is of an innocent mystic, and includes passages about Depardieu's explorations of Islam, Buddhism, and other religions. Espousing a notion of innocence that calls us to move beyond dogma and ideology, Depardieu urges us to engage with others with respect, receptivity, and mindfulness. In these combative and divisive times, we believe this is a vital if not necessary book, one that could continue and extend dialogues about questions of faith, politics, and religion.

Maura Del Serra is a poet, playwright, translator, and essayist whose work is highly regarded in Italy and Europe where it has garnered numerous accolades. Following her anthology Coral (1994) and the critically acclaimed collections of poetry L'opera del vento (2006) and Tentativi di certezza (2010), Ladder of Oaths contains poems and other texts Del Serra composed between 2010 and 2015. Ladder of Oaths further develops and enriches the author's ars poetica - while rooted in classical Western & Eastern traditions, Del Serra's spiral-like gaze extends from cosmo-metaphysical openings to both autobiographical & civic themes. The architectural and polytonal character of her poetry is born of more than three decades of intense and convergent activity as a writer who embodies the multiple nuclei of a thinking poetry. Entrusted to a passionate and metaphoric inventive ductus, Del Serra's work is dialogical and has a choral transitivity whose rhythms are as rigorous as her style is refined. Such is evident both in her free verse and in her haikus and aphorisms, not to speak of the vibrant, dream-like lyricism of "For Elisa," the poème en prose that closes the present collection. This is the first book of Del Serra's to be translated into English since Infinite Present in 2002.

Black Renaissance, the second volume of the St. Orpheus Breviary, is the continuation of Miklos Szentkuthy’s synthesis of 2,000 years of European culture. St. Orpheus is Szentkuthy’s Virgil, an omniscient poet who guides us not through hell, but through all of recorded history, myth, religion, and literature, albeit reimagined as St. Orpheus metamorphosizes himself into kings, popes, saints, tyrants, and artists. At once pagan and Christian, Greek and Hebrew, Asian and European, St. Orpheus is a mosaic of history and mankind in one supra-person and veil, an endless series of masks and personae, humanity in its protean, futural shape, an always changing function of discourse, text, myth, & mentalite. Through St. Orpheus’ method, disparate moments of history become synchronic, are juggled to reveal, paradoxically, their mutual difference and essential similarity. “Orpheus wandering in the infernal regions,” says Szentkuthy, “is the perennial symbol of the mind lost amid the enigmas of reality. The aim of the work is, on the one hand, to represent the reality of history with the utmost possible precision, and on the other, to show, through the mutations of the European spirit, all the uncertainties of contemplative man, the transiency of emotions and the sterility of philosophical systems.” In Black Renaissance, the dramatic scenes and philosophical passages (never a fog of abstractions, more the world and tone of Nietzsche’s Zarathustra) parade before the reader ostensibly as three characters, by way of three Orphean masks: Renaissance and baroque composer Claudio Monteverdi, architect and engineer Filippo Brunelleschi, and a tutor to the young Elizabeth Tudor. From Monteverdi’s impassioned search for an opera subject in the works of Tacitus to his meditations on divinities, to Brunelleschi’s diving into the works of Herodotus so as to illustrate Greek history, Szentkuthy veers through the Renaissance, sounding a pessimistic ‘basso continuo’ on psychology, sin, metaphysics, truth and relativism. Through Orpheus’ final mask, that of the tutor of Elizabeth, it is eros and theology, two of Szentkuthy’s fundamental concerns, that receive yet another complex and engrossing dramatization. Metaphysics, Rationalism, and existentialist despair all spin through the author-narrator’s kaleidoscope as he closes his Black Renaissance by discoursing on the Revelation of St. John the Divine. A thousand attempts at defining physical and spiritual, heavenly and earthly love all fail.

Phrases presents the spoken language from six films by Jean-Luc Godard: Germany Nine Zero, The Kids Play Russian, JLG / JLG, 2 x 50 Years of French Cinema, For Ever Mozart and In Praise of Love. Completed between 1991 and 2001, during what has been called Godard's "years of memory," these films and videos were made alongside and in the shadow of his major work from that time, his monumental Histoire(s) du cinema, complementing and extending its themes. Like Histoire(s), they offer meditations on, among other things, the tides of history, the fate of nations, the work of memory, the power of cinema, and, ultimately, the nature of love.Gathered here, in written form, they are words without images: not exactly screenplays, not exactly poetry, something else entirely. Godard himself described them enigmatically: "Not books. Rather recollections of films, without the photos or the uninteresting details... Only the spoken phrases. They offer a little prolongation. One even discovers things that aren't in the films in them, which is rather powerful for a recollection. These books aren't literature or cinema. Traces of a film..."In our era of ubiquitous streaming video, ebooks, and social media, these traces of cinema raise compelling questions for the future of media, cinematic, literary, and otherwise.

Narcissus, or The Lover of Himself is a play of staggering mediocrity. Jean-Jacques Rousseau, better known as a social thinker than as a playwright, claims to have written it as a young man of eighteen, some twenty years before it was performed for King Louis XV on December 18, 1752. It flopped and never saw the stage again in Rousseau's lifetime.In his preface to the play, penned after its failed production, Rousseau avows that he kept himself from publishing it for as long as he held onto some regard for his reputation as an author. This is a fairly measured judgment, for a work the caliber of Narcissus would certainly not bolster Rousseau's status. The plot, characters, language, and comedic elements come off as weak or incomplete. Hence, the reader (or spectator) could understandably question the play's merits, and the need to publish it.But had Narcissus never been, neither would its preface. This afterthought, two decades in the making, becomes, in many ways, a much more interesting opening act to the comedy that follows. It is rich in philosophy and criticism, madly buzzing with paranoia, and surprisingly convincing in its proposition that the arts and sciences, the pursuit of knowledge, the cultivation of letters, and all the trappings of civilization are destructive forces, harmful to man's morality. It is an apology for having experimented with writing literature in his foolish youth and, at the same time, a justification for the existence of his art. The preface, in which he writes, "I must, despite my reluctance, speak of myself," is fully narcissistic. Peering over Rousseau's shoulder, we, too, see his reflection: a man with reason on his side, standing against his enemies, his age, and, indeed, the world.Daniel Boden's translation of Narcissus and its preface is true to the voice, times, and incongruities of Rousseau. In the afterword that crowns this edition, Simon Critchley situates the play and preface in their historical context, makes connections to other works by Rousseau, comments on the philosophy put forward in the preface, reflects on what brings the classics to the stage, and proposes, quite simply, that theater is narcissism.

The talk should be interrupted every now and then in my opinion. Disrupt, dismember, disperse. Right, says the First Voice. To not to lose ourselves too much in our voice, our exuberance, our memories, our moments. Especially in the flow of time, says the Second Voice. Time meaning the events that surround us, says the First Voice. Also to resist the drift of words, says the Second Voice. To stay all by ourselves, says the First Voice. To the best of our ability, says the Second Voice. To protect our integrity, says the First Voice. To the best of our ability, says the Second Voice. And our reality, says the First Voice. They remain silent. Then: *... In your dream you can be the one who kills, but he, I mean your victim, I mean the one killed, with whose voice could he shout? With his own voice of course, says the First Voice.How could that be? says the Second Voice. Is there another within yourself? You're the one who saw the dream. He, I mean your victim, I mean the one killed, I mean the one you killed, is a dream being, I mean one who can only be in your dream, I mean, more precisely, a non-being being. But he shouted, says the First Voice. Possible, says the Second Voice. But only you can hear his scream. I, on the other hand, can only hear your scream.*...a whole, broken up, some of its pieces have vanished, only some pieces remain. Or a useless (almost) single piece. Can a whole be formed with it? Based on it, can a whole be remomented? Recreated?

In 1979, Josef Winkler appeared on the literary horizon as if from nowhere, collecting numerous honors and the praise of the most prominent critical voices in Germany and Austria. Throughout the 1980s, he chronicled the malevolence, dissipation, and unregenerate Nazism endemic to Austrian village life in an increasingly trenchant and hallucinatory series of novels. At the decade's end, fearing the silence that always lurks over the writer's shoulder, he abandoned the Hell of Austria for Rome: not to flee, but to come closer to the darkness. There, he passes his days and nights among the junkies, rent boys, gypsies, and transsexuals who congregate around Stazione Termini and Piazza dei Cinquecento, as well as in the graveyards and churches, where his blasphemous reveries render the most hallowed rituals obscene. Traveling south to Naples and Palermo, he writes down his nightmares and recollections and all that he sees and reads, engaged, like Rimbaud, in a rational derangement of the senses, but one whose aim is a ruthless condemnation of church and state and the misery they sow in the lives of the downtrodden. Equal parts memoir, dream journal, and scandal sheet, the novel is, in the author's words, a cage drawn around the horror. Writing here is an act of commemoration and redemption, a gathering of the bones of the forgotten dead and those outcast and spit on by society, their consecration in art, and their final repatriation to the book's titular graveyard.