Arts and Humanities Commons^™

Pre-Occupied Spaces: Remapping Italy's Transnational Migrations And Colonial Legacies [Table Of Contents], Teresa Fiore

Sociology

By linking Italy’s long history of emigration to all continents in the world, contemporary transnational migrations directed toward it, as well as the country’s colonial legacies, Fiore’s book poses Italy as a unique laboratory to rethink national belonging at large in our era of massive demographic mobility. Through an interdisciplinary cultural approach, the book finds traces of globalization in a past that may hold interesting lessons about inclusiveness for the present.

Fiore rethinks Italy’s formation and development on a transnational map through cultural analysis of travel, living, and work spaces as depicted in literary, filmic, and musical texts. By demonstrating …

Realizing The Witch: Science, Cinema, And The Mastery Of The Invisible [Table Of Contents], Richard Baxstrom, Todd Meyers

Cinema & Media Studies

Benjamin Christensen’s Häxan (The Witch, 1922) stands as a singular film within the history of cinema. Deftly weaving contemporary scientific analysis and powerfully staged historical scenes of satanic initiation, confession under torture, possession, and persecution, Häxan creatively blends spectacle and argument to provoke a humanist re-evaluation of witchcraft in European history as well as the contemporary treatment of female “hysterics” and the mentally ill.

In Realizing the Witch, Baxstrom and Meyers show how Häxan opens a window onto wider debates in the 1920s regarding the relationship of film to scientific evidence, the evolving study of religion from historical and …

Rendt's Radical Good And The Banality Of Evil: Echoes Of Scholem And Jaspers In Margarethe Von Trotta's Hannah Arendt, Babette Babich

Articles and Chapters in Academic Book Collections

Margarethe von Trotta's 2012 film Hannah Arendt suggests that for Arendt the signal problem with Adolf Eichmann had to do with a lack of thinking (the same problem Martin Heidegger diagnoses repeatedly in his book What is Called Thinking). For Heidegger, we are "still" not thinking. For Arendt, what is characteristic of Eichmann is that he does not think, meaning that he does not think as Aristotle defines thinking, namely as characteristic of the human qua human, here conceiving thinking as an inherently philosophical project that is more than practical but always contemplative (i.e., thinking about thinking). Is Eichmann …