Homo Americanus is a powerful investigation into the origins and dynamics of Americanism. Drawing from many long-forgotten or suppressed sources in the fields of literature, history, anthropology and philosophy, this book represents an interdisciplinary critique of America's founding myths, its riddled present, and its questionable tomorrow. Dr. Tomislav Sunic casts strong light on many facets of the American question: the postmodern American psychology driven by a sense of Jewish-inspired chosenness, America's linguistic manipulations, its techno-scientific religion of boundless progress, and the American geopolitical reality as a menacing and self-destructive hegemon, which puts not only the survival of its own European legacy at risk, but also the heritage of all European peoples worldwide.
Though separated by only eleven years in age, Hemingway and Williams seem literary generations apart. Yet both authors bridged their modernist/postmodernist divide through mutual examinations of the polemics behind heteromasculinity, Hemingway in The Sun Also Rises and Williams in Cat on a Hot Tin Roof. This book explores the two works' many sociopolitical, literary, and intertextual ties, in particular how the conclusion of one echoes that of the other, not just in its irony but also in its implication of the audience's participation in engendering the social rules responsible for the protagonist's struggle to negotiate his sexual identity. Hemingway's Sun shares more with Williams's Cat than just a similar ending, however. Both works explore more broadly the construction of a queer masculinity, where the parameters that define masculinity and sexuality grow as unstable and irresolute as the frontier during a war or the line of scrimmage during a football game. John S. Bak is Associate Professor at Nancy-Universite in France.
What is the man who cannot be known apart from his socio-political environment? As Zbigniew Janowski asserts, one does not ask who this man is, for he does not even know himself. This man is suppressed and separated, and not by Fascism or Communism. In present-day America this has been accomplished by democracy. "Only someone shortsighted, or someone who values equality more than freedom, would deny that today's citizens enjoy little or no freedom, particularly freedom of speech, and even less the ability to express openly or publicly the opinions that are not in conformity with what the majority considers acceptable at a given moment. It may sound paradoxical to contemporary ears, but a fight against totalitarianism must also mean a fight against the expansion of democracy." Janowski all at once brazen and out of bounds states what he calls the obvious and unthinkable truth: In the United States, we are already living in a totalitarian reality. The American citizen, the Homo Americanus, is an ideological being who is no longer good or bad, reasonable or irrational, proper or improper except when measured against the objectives of the dominating egalitarian mentality that American democracy has successfully incubated. American democracy has done what other despotic regimes have likewise achieved--namely, taken hold of the individual and forced him to renounce (or forget) his greatness, pursuit of virtue and his orientation toward history and Tradition. Homo Americanus, Janowski argues, has no mind or soul and he cannot tolerate diversity and indeed he now censors himself. Democracy is not benign, and we should fear its principles come by and applied ad hoc. It is deeply troublesome that in the way democracy moves today it gives critics no real insight into any trajectory of reason behind its motion, which is erratic and unmappable. The Homo Americanus is an ideological entity whose thought and even morality are forbidden from universal abstraction. Janowski mounts the offensive against what the American holds most sacred, and he does so in order to save him. After exposing the danger and the damage done, Janowski makes another startling proposal. It is a "diseased collective mind" that is the source of this ideology, the liberal anti-perspective that presses man into the image of the Homo Americanus, and its grip can only be broken through the recovery of instinct. Homo Americanus cannot be free again until he is himself again. That is, until the shadow that belongs only to him is restored, and he is thereby no longer alienated from others. Despite the condemnation Janowski seems to be levying on the citizen of the United States, he betrays a great hope and confidence that the means to shake ourselves awake from the bad dream are nevertheless in hand. Janowski's work is the next title in St. Augustine's Press Dissident American Thought Today Series. It occupies a controversial overlapping terrain between the philosophical descriptions of liberalism as a tradition, psychology and the fundamentally influential critiques of democracy offered by Thucydides, Jefferson, Franklin, Tocqueville, Mill, Burke and more. More anecdotal than analytical, Janowski offers the contemporary proof that the reader is right to be scandalized by democracy and his or her own likeness of the Homo Americanus. Once upon a time it was the despicable Homo Sovieticus fruit of tyranny, but now we fear democratic society too might fall and all its citizens never be found again.
In most developed countries there is a palpable sense of confusion about the contemporary state of the world. Much that was taken for granted a decade or two ago is being questioned, and there is a widespread urge to try and understand how we reached our present situation, and where we are heading. In this major new book, the leading sociologist, historical anthropologist and demographer Emmanuel Todd sheds fresh light on our current predicament by reconstructing the historical dynamics of human societies from the Stone Age to the present. Eschewing the tendency to attribute special causal significance to the economy, Todd develops an anthropological account of history, focusing on the long-term dynamics of family systems and their links to religion and ideology – what he sees as the slow-moving, unconscious level of society, in contrast to the conscious level of the economy and politics. He also analyses the dramatic changes brought about by the spread of education. This enables him to explain the different historical trajectories of the advanced nations and the growing divergence between them, a divergence that can be observed in such phenomena as the rise of the Anglosphere in the modern period, the paradox of a Homo americanus who is both innovative and archaic, the startling electoral success of Donald Trump, the lack of realism in the will to power shown by Germany and China, the emergence of stable authoritarian democracy in Russia, the new introversion of Japan and the recent turbulent developments in Europe, including Brexit. This magisterial account of human history brings into sharp focus the massive transformations taking place in the world today and shows that these transformations have less to do with the supposedly homogenizing effects of globalization and the various reactions to it than with an ethnic diversity that is deeply rooted in the long history of human evolution.
A book about the role America plays in the French imagination, as it translates to the French stage. Informed by a rich variety of Western cultural scholarship, Essif examines two dozen post-1960 works representing some of the most innovative dramaturgy of the last half century, including works by Gatti, Obaldia, Cixous, Koltes, and Vinaver.
Dr. Sunic examines the principal themes which have concerned the thinkers of the New Right since its inception by Alain de Benoist in 1968, and also discusses the significance of some of the older authors who have been particularly influential on the development of the movement, including Oswald Spengler, Carl Schmitt, and Vilfredo Pareto.
Karl Polanyi’s The Great Transformation is generally acclaimed as being among the most influential works of economic history in the twentieth century, and remains as vital in the current historical conjuncture as it was in his own. In its critique of nineteenth-century ‘market fundamentalism’ it reads as a warning to our own neoliberal age, and is widely touted as a prophetic guidebook for those who aspire to understand the causes and dynamics of global economic turbulence at the end of the 2000s. Karl Polanyi: The Limits of the Market is the first comprehensive introduction to Polanyi’s ideas and legacy. It assesses not only the texts for which he is famous – prepared during his spells in American academia – but also his journalistic articles written in his first exile in Vienna, and lectures and pamphlets from his second exile, in Britain. It provides a detailed critical analysis of The Great Transformation, but also surveys Polanyi’s seminal writings in economic anthropology, the economic history of ancient and archaic societies, and political and economic theory. Its primary source base includes interviews with Polanyi’s daughter, Kari Polanyi-Levitt, as well as the entire compass of his own published and unpublished writings in English and German. This engaging and accessible introduction to Polanyi’s thinking will appeal to students and scholars across the social sciences, providing a refreshing perspective on the roots of our current economic crisis.
In the wake of the attack on the offices of Charlie Hebdo in Paris on 7 January 2015, millions took to the streets to demonstrate their revulsion, expressing a desire to reaffirm the ideals of the French Republic: liberté, égalité, fraternité. But who were the millions of demonstrators who were suddenly united under the single cry of ‘Je suis Charlie’? In this probing new book, Emmanuel Todd investigates the cartography and sociology of the three to four million who marched in Paris and across France and draws some unsettling conclusions. For while they claimed to support liberal, republican values, the real middle classes who marched on that day of indignant protest also had a quite different programme in mind, one that was far removed from their proclaimed ideal. Their deep values were in fact more reminiscent of the most depressing aspects of France’s national history: conservatism, selfishness, domination and inequality. By identifying the anthropological, religious, economic and political forces that brought France to the edge of the abyss, Todd reveals the real dangers posed to all western societies when the interests of privileged middle classes work against marginalised and immigrant groups. Should we really continue to mistreat young people, force the children of immigrants to live on the outskirts of our cities, consign the poorer classes to the remoter parts of the country, demonise Islam, and allow the growth of an ever more menacing anti-Semitism? While asking uncomfortable questions and offering no easy solutions, Todd points to the difficult and uncertain path that might lead to an accommodation with Islam rather than a deepening and divisive confrontation.
