I’ve shared the book details before. There is now a New Books discussion with Morteza Hajizadeh – thanks to dmf for the link
How did modern territoriality emerge and what are its consequences? This book examines these key questions with a unique global perspective. Kerry Goettlich argues that linear boundaries are products of particular colonial encounters, rather than being essentially an intra-European practice artificially imposed on colonized regions. He reconceptualizes modern territoriality as a phenomenon separate from sovereignty and the state, based on expert practices of delimitation and demarcation. Its history stems from the social production of expertise oriented towards these practices. Employing both primary and secondary sources, From Frontiers to Borders examines how this expertise emerged in settler colonies in North America and in British India – cases which illuminate a range of different types of colonial rule and influence. It also explores some of the consequences of the globalization of modern territoriality, exposing the colonial origins of Boundary Studies, and the impact of boundary experts on the Paris Peace Conference of 1919–20.
Russia’s attack on Ukraine marks an epochal break in European and global history. Undoubtedly, the decision to go to war is closely linked to one person, Vladimir Putin, but Russia’s war is not driven solely by one man’s power calculations. We can only make sense of Russia’s actions in Ukraine, argues the distinguished historian Martin Schulze Wessel, by putting them in the broader context of the history of Russian imperialism and the influence it continues to exert today.
Schulze Wessel argues that Russian imperialism was shaped by Russia’s relationship to Poland and Ukraine. These states were absorbed or partitioned by Russia in the eighteenth century, but Russia’s rule over them was contested both by the Poles and by the Ukrainians. The entangled history of these three states produced path dependencies whose impact is still felt toda. Poland and Ukraine share a common history characterized by Russian domination and Polish and Ukrainian resistance to it; just as the Polish question challenged the Russian Empire in previous centuries, so too does the Ukrainian question today. Schulze Wessel argues that, as a result of Russia’s confrontation with the Polish and Ukrainian questions, Russia’s national identity merged with imperial claims in ways that were pernicious and consequential – the curse of empire.
By placing the war in Ukraine in the context of an era of Russian imperialism that spans three centuries, this book sheds new light on one of the bloodiest and most destructive conflicts of our time.
A visionary exploration of what the city might be in a postcapitalist world.
In a world dominated by capitalism, where urban landscapes suffer from inequality, environmental degradation and social strife, a vision for what comes next is vital. Postcapitalist cities guides readers through contemporary urban life, presenting a transformative urban blueprint for a future of equity, sustainability and communal well-being.
Combining vivid case studies with historical analysis and theoretical exploration, the book reveals how capitalism has shaped our cities and uncovers the revolutionary post-capitalist potential within them. From the urban protests of 1968 and the fare strikes in Santiago to urban commoning and the solarpunk movement, this book reveals how communities are planting seeds of radical transformation.
Postcapitalist cities is a poignant critique but also a celebration of emerging urban practices that prioritise human dignity, democracy and social justice. It invites readers to dream, analyse and act. Whether you’re an urban planner, activist, scholar or concerned citizen, this book provides the tools and inspiration to build cities where humanity can truly flourish.
During his early years in Basel, as professor of classical philology, Nietzsche develops an original understanding of ancient Greek poetry, philosophy, and culture, alongside a biting critique of contemporary German society and a call for its reform. These years see him publish his first book, The Birth of Tragedy, where tragic drama is understood as the harmonizing of Apollonian and Dionysian drives. In it, Nietzsche traces the rise of tragedy as an art form, diagnoses its demise at the hands of Socratic rationalism, and champions its revival in Wagnerian music drama, as part of a larger project of German national renewal. The unpublished texts gathered here allow us to see The Birth of Tragedywithin the larger context of Nietzsche’s concerns at this time and chart the compositional and interpretive development of that first book while revealing some roads not taken. Included also are three book-length projects: On the Future of Our Educational Institutions, a literary presentation of a program for sweeping educational reform in the name of producing the genius; Five Prefaces to Five Unwritten Books, a set of short philosophical, cultural, and historical interventions; and Philosophy in the Tragic Age of the Greeks, an investigation of early Greek philosophy in its cultural context. The celebrated essay “On Truth and Lies in an Extra-Moral Sense,” and two short pro-Wagner pieces, “Exhortation to the Germans” and “A New Year’s Word for the Editor of the Weekly Im neuen Reich,” round out this essential collection of early writings. Extensive translators’ annotations supply critical background information and context for Nietzsche’s comments on ancient Greek and contemporary German culture.
The best-selling author of A Philosophy of Walking returns to address the eternal subject of human conflict
Russia’s invasion of Ukraine seems to many like a throwback to another age, rattling Europe with memories of past horrors. But since the end of the Second World War there has not been a single day without armed conflict somewhere in the world. Drawing on the great political philosophers, from Plato to Marx, via Machiavelli and Hobbes, Frédéric Gros attempts to answer the age-old questions regarding humanity’s propensity to wage war: What is a just war? What moral constraints operate on the combatants? Does the state make war or does war make the state? Finally, after exploring the meaning and the spectre of total war, he tackles the ultimate question: Why war?
Crises abound. The ‘end of history’ in the form of the triumph of liberalism has given way to a proliferation of crises internal to liberal, and especially neoliberal democracies: our economies and ecosystems, democracies, social and labour relations, constitutions, cultures, identities, and bodies are subjected to repeated and increasingly severe shocks.
Unsurprisingly, the vocabulary of crisis is ubiquitous. Ours, we are told, is an age of chronic, multiple, and mutually reinforcing cataclysms. But what exactly do we mean when we speak of crisis? Deceptively simple, the term has become a repository for a mass of fears, hopes and assumptions, bound up with the very institutions and techniques of government it so often claims to address. Overused and emptied out, it leads to either indecision and paralysis, or, at the other extreme, its cynical instrumentalization. To counter this, we need a philosophy, specifically a critique, of crisis.
Crisis: A Critique presents crisis as a construction through which we understand, experience and order the world; as a discursive event, producing a range of effects. Drawing on a range of examples (from economic crises to social uprisings, pandemics, genocides, and ecological devastation) and discourses (from ancient medicine to legal theory, political economy, philosophy, the earth sciences, and eco-criticism), this ambitious work of conceptual archaeology and typology engages with a range of authors who have questioned the nature of the connection between crisis and critique. If our time “out of joint” presents a crisis of critique itself, Miguel de Beistegui takes a vital step towards re-calibrating our language and thought for an age of seemingly unrelenting catastrophe.
Albert Camus, The Complete Notebooks – trans. Ryan Bloom, University of Chicago Press, November 2025
The first complete translation of Albert Camus’s personal notebooks written between 1933 and 1959, published for the first time in one comprehensive volume.
Throughout his career, French writer and philosopher Albert Camus kept a series of notebooks that offers an unrivaled glimpse into the writer at his most personal and reflective. These notebooks contain his thoughts on politics, solitude, personal failings and regrets, his travels, and his relationships with friends and rivals. They also provide insight into his process as a thinker—his frustrations, his ideas for novels and plays (some pursued and others abandoned), his routines, his aspirations, and his self-recriminations.
For Camus devotees, there is no more intimate experience than reading these notebooks. On the one hand, his fallibility is on full display: He is irritated by mediocrity, frustrated with his health, plagued by insomnia, and miserable about life’s petty necessities. Yet, he is also intensely curious and observant, sometimes moved to rapture by landscapes and people. Readers will experience the bounty of Camus’s philosophical imagination and witness firsthand how his ideas take shape. The notebooks contain drafts of letters to friends and recorded reflections on the compromises that being in the world demands.
This publication marks the first time Camus’s complete notebooks have been published in one comprehensive volume. Expertly and movingly translated by Ryan Bloom with extensive footnotes contextualizing the entries, The Complete Notebookswill remain a literary treasure for years to come.
Le roman documenté du voyage de Philippe Sollers, Roland Barthes, Julia Kristeva, Marcelin Pleynet et François Wahl en Chine en 1974. Une satire mordante de la complaisance de ces intellectuels parisiens de grande renommée pour le régime de Mao
Au printemps 1974, cinq grands intellectuels de Saint-Germain-des-Prés – Philippe Sollers, Julia Kristeva et Marcelin Pleynet, représentants de la revue Tel Quel, accompagnés de Roland Barthes et de l’éditeur François Wahl – décident d’effectuer un voyage en Chine. Tandis que Mao Tsé-toung mène une campagne massive contre son successeur pressenti, Lin Biao, et contre Confucius, le petit groupe arpente le pays avec curiosité, enthousiasme, voire fascination. Si certains, gênés par les excès de la propagande, montrent tout de même des signes de déception à cause d’une impression de fadeur générale, de l’absence visible de sexualité ou de la monotonie des paysages, la vision romantique du régime que ces amis partagent sidère aujourd’hui…En s’appuyant sur les témoignages que ces écrivains ont donnés de leur périple et sur d’autres sources, Jean Berthier relate précisément les trois semaines de leur séjour. Il restitue les visites guidées dans les villages, musées, écoles, usines, monuments à la gloire du peuple et de la « Révolution culturelle », leurs conversations privées et leurs pensées intimes, avec une ironie mordante. Une satire vive et réjouissante de l’aveuglement idéologique qui peut parfois s’emparer des esprits apparemment les plus éclairés
The original draft of the Declaration of Independence condemned British kings for supporting slavery in their empire. England’s two seventeenth-century revolutions were in part a reaction to the crown’s proslavery policies, with politicians such as John Locke arguing that all people were born equal and that government should be based on consent. But while these principles would underpin the American Revolution, the treaty that ended that war protected the legal foundations of the plantation system in the new republic. The King’s Slaves untangles this thorny history, arguing that American slavery was borne from authoritarian rule.
In this incisive and thought-provoking book, Holly Brewer challenges the notion that slavery arose naturally in the colonies through the interests of merchants and planters, showing how behind them lay a British crown that believed in absolute power over subjects and granted similar powers to proprietors and masters. British kings used their authority over navies and armies, judges and royal governors to create an elaborate plantation system that produced more crops for export and greater wealth from tariffs. Royal propaganda supported claims that some peoples had no rights while edicts and proclamations circumvented the legislative process. Brewer describes how African and Indigenous peoples resisted the king’s slavery, as did some colonists, English politicians, and reformers. Yet slavery persisted, becoming enshrined after independence as a dehumanizing legal foundation of American capitalism.
A bold work of scholarship by a historian at the height of her powers, The King’s Slaves shares new perspectives on America’s founding, exposing empire’s pervasive role in spreading and justifying slavery in the new world.
Clémence Ramnoux (1905-1997) was an important French scholar of ancient Greece. She worked mostly on the pre-Socratics, especially Heraclitus. Alongside Simone Pétrement she was one of the first two women who entered the philosophy programme of the École Normale Supérieure in 1927. Simone Weil would join them the year after. As Penelope Deutscher discusses, for her whole career she faced institutional challenges because of the marginalised position of women in the French academy. In French classical studies, Ramnoux was a pioneer, a little older than Jacqueline de Romilly (1913-2010), who also worked on classical Greece, particularly on Thucydides. De Romilly was the first woman to hold a chair at the Collège de France, and the second woman elected to the Académie française (after Marguerite Yourcenar). Deutscher says that Ramnoux’s contribution and originality has been repeatedly marginalised, and indicates how, even at the 1998 memorial conference, “the forgetting of Ramnoux was staged right there at her own commemorative homage” (“‘Imperfect Discretion’”, p. 162).
Ramnoux knew Foucault, attending the 1965 Colloque du Royaumont conference on Nietzsche, organised by Gilles Deleuze and Martial Gueroult, and the Saclay conference on structuralism in 1970 (which I briefly mention here and will discuss in more detail in a future piece). After Foucault’s “Nietzsche, Freud, Marx” lecture at the first of these conferences, she took part in the discussion, though Foucault says he has little to add to her indication of the link Lou Salomé made between Nietzsche and Freud (Dits et écrits, Vol I, pp. 577-78). Foucault knew at least her book on Heraclitus, with some notes in the Fonds Michel Foucault (NAF28730, box 32, folder 1). The recently catalogued library of Foucault’s apartment indicates that she gave him an offprint of her 1965 article on “«Les fragments d’un Empédocle» de Fr. Nietzsche”, with a dedication. This is a very interesting discussion of an early abandoned project by Nietzsche. It was planned around the time of his incomplete book Philosophy in the Tragic Age of the Greeks, the surviving text of which does not cover Empedocles, although the plan was that it would.
Importantly for my current work on Indo-European thought in France, Ramnoux was a former student of Georges Dumézil. She dates her first reading of Dumézil to the Occupation, and says she attended his courses at the École Pratique des Hautes Études from 1944. An attendance list suggests she continued to attend at least as late as 1953 (Fonds Georges Dumézil, box 73, folder 7). Ramnoux’s explicit references to Dumézil are limited, but she described him as her “first master” (Œuvres, Vol II,289). Her essay “Ce que je dois à Georges Dumézil ou de la légende à la sagesse” appeared in the 1981 collection Hommages à Georges Dumézil, and was reprinted in her collection Études présocratiques II, which is included in the second volume of Œuvres (Vol II, pp. 493-512). There she discusses Dumézil’s impact on her work, alongside Lévi-Strauss’s work on myth and her parallel training in psychoanalysis. Dumézil’s focus on Rome, India and Iran (and, we might add, the Caucasus) informed her work on Greece, as it also did for Jean-Pierre Vernant and Marcel Detienne, among others. She says she gained from Dumézil a “knowledge, undoubtedly, of the archaic religions of Europe, but rather more than that: I owe to him an art of reading and deciphering” (p. 512).
The website stresses Ramnoux’s connections to philosophers including Jean Wahl, Pierre-Maxime Schuhl and Gaston Bachelard, as well as classicists such as Vernant and André-Jean Festugière, and international names such as Harold Cherniss. Maurice Blanchot wrote the preface to her Heraclitus book; Wahl to the first volume of her Études présocratiques. Cottone and Reboredo’s site indicates several other possible connections, some of which are explored in the recent collection. This would include her friendship with Pierre Bourdieu in Algeria (see Collard, “Clémence Ramnoux et Pierre Bourdieu”), her time at the Institute for Advanced Study in Princeton, and her work in founding the philosophy department at Université de Paris X Nanterre with Paul Ricœur and Jean-François Lyotard (see Courrier, “L’enseignement de Clémence Ramnoux à Nanterre”).
This site also indicates that Ramnoux’s archive is now at the École Normale Supérieure. There is a useful guide to relevant archives in Clémence Ramnoux, entre mythes et philosophie, 313-15. This says where, for example, to find her letters to Bourdieu, Henri Gouhier, Jean Hyppolite, Jacques Maritain and Wahl, and the geographer Jean Gottmann, and the record of her career at the Archives Nationales. These seem like interesting things to explore. One mistake here though: her archives concerning visiting posts at the IAS are in its own archives, not at Princeton University.
The IAS archives have some correspondence and other documents concerning her visits there for the 1955-56 academic year and the first term of 1960-61. These include letters to the director Robert Oppenheimer, from Cherniss, who was instrumental in her invitation, the cultural advisor to the French ambassador, Edouard Morot-Sir, and about the Fulbright travel grant to support her visits. On her first visit there she worked on Héraclite, ou l’homme entre les choses et les mots, later submitted as her major doctoral thesis; on the second visit she wrote Mythologie, ou la Famille olympienne, published in 1962, and worked on the fragments of Empedocles. It seems she intended to do a more extensive study of Empedocles. She also worked on some translations of Heraclitus, for a small, very limited edition, with illustrations by the sculptor Étienne Hajdú. She later presented a copy to the IAS library.
An interview with Raymond Bellour gives some sense of her intellectual formation, and in particular the importance of G.S. Kirk’s study and Cherniss’s IAS seminar on Heraclitus for her analysis. “I worked with the edition of Diels in the middle, Kirk’s book on the right, the manuscript notes of Cherniss to the left, step by step and fragment by fragment” (Œuvres Vol II, 648). Despite this, Ramnoux’s work can also be a good example of the failed conversation between French classicists and anglophone ones. Herbert Jennings Rose, who had an ongoing feud with Dumézil, among others, wrote a bad-tempered assessment of La nuit et les enfants de la nuit dans la tradition grecque for The Classical Review in 1961.
One of Ramnoux’s earliest essays was published in the first issue of La Psychanalyse, an issue which included Émile Benveniste’s essay on language in Freud’s work, Hyppolite’s discussion of Freud with Jacques Lacan’s introduction and commentary, Lacan’s 1953 lecture known as the Rome discourse, Lacan’s translation of Martin Heidegger’s “Logos” essay, and texts by Hyppolite and Daniel Lagache, among others. The issue had the cover title “Sur la Parole et le Langage”, and the inside cover “De l’usage de la parole et des structures de langage dans la conduit et dans le champ de la psychanalyse”. Lacan’s Rome essay is reprinted in Écrits, as Chapter 12. Ramnoux’s essay was “Hadès et le psychanalyse”, which is reprinted in the first volume of her Études présocratiques, included in Œuvres. She would publish at least one more essay in that journal, “Sur une page de Moïse et le Monothéisme” in 1957, on Freud’s controversial late book Moses and Monotheism.
Report of the Axelos and Ramnoux thesis defences, “Nouvelles philosophiques”, Les Études philosophiques 14 (3), 1959, 405-12
Somewhat strangely, given their shared interests, Ramnoux does not seem to mention the work of Kostas Axelos, and I don’t think he makes reference to her work. Ramnoux’s Héraclite, ou l’homme entre les choses et les mots dates from 1959; Axelos’s Héraclite et la philosophie to 1962. Both are briefly mentioned in G.B. Kerferd’s 1965 survey of “Recent Work on Presocratic Philosophy”. Interestingly, Axelos defended his theses for the doctorat d’état on 19 June 1959, with Marx penseur de la technique as the primary thesis; Héraclite as the secondary; and Ramnoux defended the next day. Axelos’s edition of Heraclitus, with Greek text and facing page French translation, had been published in 1958. I suspect there is more to the story, since they must have been aware of each other’s work, but I don’t know what that story might be. The Axelos-Ramnoux relation may have been clouded by Axelos’s Heideggerian approach. As Monique Dixsaut says, Ramnoux “refers briefly to Heidegger, but always to approve or reject his translation of a word, and never to his conception of being and time” (Préface, 16). However, Jean Wahl’s preface to her Études présocratiques suggests Heidegger, “was no stranger to the evolution of her thought, and behind him Nietzsche” (Œuvres Vol II, 11). There are indeed a few mentions of his work across hers, and in the interview with Bellour she discusses reading him but denies too close an influence (Œuvres Vol II, 649). But Axelos seems entirely absent from her work.
Ramnoux’s primary thesis was Vocabulaire et structures de pensée archaïque chez Héraclite, the secondary or complementary thesis was La nuit et les enfants de la nuit dans la tradition grecque. Vocabulaire et structures was retitled Héraclite ou l’homme entre les choses et les mots when it was published; the secondary thesis kept the same title. Both are reprinted in Œuvres, Volume I. Wahl, Hyppolite, de Romilly, Schuhl and someone I assume was Louis Robert were the examining jury. De Romilly and Schuhl were also on Axelos’s jury, along with Maurice de Gandillac, Raymond Aron, and Paul Ricoeur (“Nouvelles philosophiques”, 1959). Formidable lineups for both, and it is worth stressing the scale of what was required for a doctorat d’état: the secondary thesis for both Axelos and Ramnoux was a full-length book, and Axelos had published his bi-lingual edition of Heraclitus while working on his theses.
In Clémence Ramnoux, entre mythes et philosophie, Reboredo provides some supplementary texts – three short radio broadcasts, a couple of unpublished conference papers, and three articles which were not included in Œuvres. The conference papers are the first posthumous publications of Ramnoux’s work. Œuvres comprises most of her work – the bibliography in the new collection indicates that the main omissions are pre-1954 writings, some of her articles, and her book reviews. A striking aspect of Ramnoux’s career is the number of interesting articles she published before the submission of her theses. She also wrote about, among other themes, Parmenides, King Lear, Hegel, Bachelard and the Finn (or Fenian) cycle.
I’m aware much of this initial piece is about her connections to others, mostly men, and not so much about her work in itself, but it hopefully serves as an introduction to some of her interests and where she might be situated in a wider network of ideas. As far as I know, none of her work is translated into English.
References
“Nouvelles philosophiques”, Les Études philosophiques 14 (3), 1959, 405-12.
Les Fragments d’Héraclite d’Éphèse, ed. and trans. Kostas Axelos, Paris, 1958.
Hommages à Georges Dumézil, Aix-en-Provenance: Pandora, 1981.
Textes d’Héraclite, trans. Clémence Ramnoux, illustrations by Étienne Hajdu, Paris: Aux dépens de l’artiste, 1965.
Kostas Axelos, Héraclite et la philosophie, Paris: Minuit, 1962.
Victor Collard, “Clémence Ramnoux et Pierre Bourdieu: Deux générations de normaliens philosophes découvrant la sociologie en Algérie (1958-1960)”, in Rossella Saetta Cottone ed. Clémence Ramnoux, entre mythes et philosophie: Dumézil, Freud, Bachelard (avec des inédits de Clémence Ramnoux), Paris: Éditions Rue d’Ulm, 2025, 51-83.
Yves Courrier with Guy Basset and Paul Lionnet, “L’enseignement de Clémence Ramnoux à Nanterre (1965-1975): Un témoinage et un hommage”, in Rossella Saetta Cottone ed. Clémence Ramnoux, entre mythes et philosophie: Dumézil, Freud, Bachelard (avec des inédits de Clémence Ramnoux), Paris: Éditions Rue d’Ulm, 2025, 109-23.
Penelope Deutscher, “‘Imperfect Discretion’: Interventions into the History of Philosophy by Twentieth-Century French Women Philosophers”, Hypatia 15 (2), 2000, 160-80.
Monique Dixsaut, “Préface”, in Rossella Saetta Cottone ed. Clémence Ramnoux, entre mythes et philosophie: Dumézil, Freud, Bachelard (avec des inédits de Clémence Ramnoux), Paris: Éditions Rue d’Ulm, 2025, 9-19.
Michel Foucault, Dits et écrits, eds. Daniel Defert and François Ewald, Paris: Gallimard, four volumes, 1994.
Sigmund Freud, Der Mann Moses und die monotheistische Religion: Drei Abhandlungen, Amsterdam: Albert de Lange, 1939; Moses and Monotheism: Three Essays,trans. James Strachey, in The Origins of Religion: Totem and Taboo, Moses and Monotheism and Other Works – Penguin Freud Library Volume 13, London: Penguin, 1990.
G.B. Kerferd, “Recent Work on Presocratic Philosophy”, American Philosophical Quarterly 2 (2), 1965, 130-40.
G.S. Kirk, Heraclitus The Cosmic Fragments: A Critical Study, Cambridge: Cambridge University Press, 1962 [1954].
Friedrich Nietzsche, Philosophy in the Tragic Age of the Greeks, trans. Marianne Cowan, Washington, D.C., 1962.
Clémence Ramnoux, “Mythes et métaphysique”, Revue de Métaphysique et de Morale 55 (4), 1950, 408-31.
Clémence Ramnoux, “Hadès et le psychanalyse” (1953), reprinted in Études présocratiques, and in Œuvres, Vol II, 215-28.
Clémence Ramnoux, “Sur une page de Moïse et le Monothéisme”, reprinted in Études présocratiques, and in Œuvres, Vol II, 229-47.
Clémence Ramnoux, La nuit et les enfants de la nuit dans la tradition grecque, Paris, Les Belles Lettres, 1959; reprinted in Ramnoux, Œuvres, Vol I, 5-179.
Clémence Ramnoux, Héraclite ou l’homme entre les choses et les mots, Paris, Les Belles Lettres, 1968 [1959]; reprinted in Ramnoux, Œuvres, Vol I, 179-617.
Clémence Ramnoux, Mythologie, ou la Famille olympienne, París, Armand Colin, 1962; reprinted in Ramnoux, Œuvres, Vol I, 619-772.
Clémence Ramnoux, “«Les fragments d’un Empédocle» de Fr. Nietzsche”, Revue de Métaphysique et de Morale 70 (2), 1965, 199-212; reprinted in Études présocratiques, and in Œuvres, Vol II, 123-37.
Clémence Ramnoux, “Entretien avec Clémence Ramnoux”, in Raymond Bellour, Le Livre des autres: Entretiens, Paris: Union Générale d’Éditions 10/18, 1978, 157-80, reprinted as “Entrétien sur Héraclite” in Œuvres, Vol II, 645-56.
Clémence Ramnoux, “Ce que je dois à Georges Dumézil ou de la légende à la sagesse”, Hommages à Georges Dumézil, Aix-en-Provenance: Pandora, 1981, 101-20; reprinted inRamnoux, Œuvres, Vol II, 493-512.
Clémence Ramnoux, Œuvres, ed. Alexandre Marcinkowski, Paris: Les Belles Lettres, two volumes, 2020.
H.J. Rose, “Symbolism in Greece?” The Classical Review 11 (1), 1961, 77-79.
Rossella Saetta Cottone, “Présentation: Clémence Ramnoux entre les choses et les mots”, in Clémence Ramnoux, Œuvres, ed. Alexandre Marcinkowski, Paris: Les Belles Lettres, two volumes, 2020, Vol I, xv-xxviii.
Rossella Saetta Cottone ed. Clémence Ramnoux, entre mythes et philosophie: Dumézil, Freud, Bachelard (avec des inédits de Clémence Ramnoux), Paris: Éditions Rue d’Ulm, 2025.
Archives
Fonds Georges Dumézil, DMZ, Collège de France
Fonds Michel Foucault, NAF 28730, Bibliothèque nationale de France
Director’s Office files, Shelby White and Leon Levy Archives Center, Institute for Advanced Study, Princeton
Acknowledgements
My thanks to Caitlin Rizzo for providing material from the IAS archives.
This is the 54th post of a weekly series, posted every Sunday throughout 2025, and now entering a second year. The posts are short essays with indications of further reading and sources. They are not as formal as something I’d try to publish more conventionally, but are hopefully worthwhile as short sketches of histories and ideas. They are usually tangential to my main writing focus, a home for spare parts, asides, dead-ends and possible futures. I hope there is some interest in them. They are provisional and suggestions are welcome. A few, usually shorter, pieces in a similar style have been posted mid-week. I’m not sure I’ll keep to a weekly rhythm in 2026, but there will be at least a few more pieces.
The full chronological list of ‘Sunday histories’ is here, with a thematic ordering here.
