In contrast to the common understanding of politics as a domain of speaking, reveals an alternative tradition where the spoken word fails, collapses, breaks (i.e., a politics of not speaking).

According to a common conception, modern politics is based on speaking, on discussion and rational argumentation-on logos. In contrast, The Politics of Not Speaking argues that politics is based not on speaking but on the suspension of conversation, on the break of rational discourse, on logoclasm-on politics of not speaking. Elad Lapidot presents the notion of politics as logoclasm through readings of five canonic thinkers of the twentieth century: Carl Schmitt, Martin Heidegger, Frantz Fanon, Gayatri Spivak, and Jacques Derrida. Tracing the development of the politics of not speaking from the 1930s to the 1990s, he shows how the notion of logoclasm, the rupture of rational discussion, explains key notions in modern politics, such as sovereignty, law, the state, violence, war, race, colonialism, decolonization, and boycott, and sheds light on current debates concerning the Boycott, Divestment, Sanctions (BDS) movement and the Gaza war.

A provocative study of opposition to anti-Semitism in contemporary political philosophy.

In post-Holocaust philosophy, anti-Semitism has come to be seen as a paradigmatic political and ideological evil. Jews Out of the Question examines the role that opposition to anti-Semitism has played in shaping contemporary political philosophy. Elad Lapidot argues that post-Holocaust philosophy identifies the fundamental, epistemological evil of anti-Semitic thought not in thinking against Jews, but in thinking of Jews. In other words, what philosophy denounces as anti-Semitic is the figure of the Jew in thought. Lapidot reveals how, paradoxically, opposition to anti-Semitism has generated a rejection of Jewish thought in post-Holocaust philosophy. Through critical readings of political philosophers such as Adorno, Horkheimer, Sartre, Arendt, Badiou, and Nancy, the book contends that by rejecting Jewish thought, the opposition to anti-Semitism comes dangerously close to anti-Semitism itself, and at work in this rejection, is a problematic understanding of the relations between politics and thought-a troubling political epistemology. Lapidot's critique of this political epistemology is the book's ultimate aim.

State of Others: Levinas and Decolonial Israel explores the relations between post-Holocaust Jewish thought and postcolonial thought through the work of Emmanuel Levinas. In the last decade, thinkers have criticized Levinas for his Eurocentrism; however, author Elad Lapidot argues that Levinas anticipated this critique and, from the 1960s onward, began setting the foundations for decolonial Jewish thought--and for decolonial Zionism.

State of Others offers an innovative analysis of Levinas's intellectual project as articulated around a turn in the year 1968. This turn relates to the relationship between Judaism and Western civilization. Prior to 1968, Levinas considered the historical Jewish collective, Israel, as the avant-garde of Western humanism. After 1968, with the rise of decolonial discourse, Levinas's concept of Israel shifts roles and becomes the paradigmatic victim of Western imperialism.

State of Others demonstrates how Levinas simultaneously developed his dual narratives--before and after the pivotal year of 1968--across his philosophical and Jewish writings, with a special emphasis on the Talmudic Readings. It presents for the first time a cohesive overview of Levinas's writings, both early and late, as interconnected components of a singular intellectual endeavor. The ethical principles concerning the other, as articulated by Levinas, are conceptually linked to his reflections on the State of Israel.

State of Others: Levinas and Decolonial Israel explores the relations between post-Holocaust Jewish thought and postcolonial thought through the work of Emmanuel Levinas. In the last decade, thinkers have criticized Levinas for his Eurocentrism; however, author Elad Lapidot argues that Levinas anticipated this critique and, from the 1960s onward, began setting the foundations for decolonial Jewish thought--and for decolonial Zionism.

State of Others offers an innovative analysis of Levinas's intellectual project as articulated around a turn in the year 1968. This turn relates to the relationship between Judaism and Western civilization. Prior to 1968, Levinas considered the historical Jewish collective, Israel, as the avant-garde of Western humanism. After 1968, with the rise of decolonial discourse, Levinas's concept of Israel shifts roles and becomes the paradigmatic victim of Western imperialism.

State of Others demonstrates how Levinas simultaneously developed his dual narratives--before and after the pivotal year of 1968--across his philosophical and Jewish writings, with a special emphasis on the Talmudic Readings. It presents for the first time a cohesive overview of Levinas's writings, both early and late, as interconnected components of a singular intellectual endeavor. The ethical principles concerning the other, as articulated by Levinas, are conceptually linked to his reflections on the State of Israel.

A provocative study of opposition to anti-Semitism in contemporary political philosophy.

In post-Holocaust philosophy, anti-Semitism has come to be seen as a paradigmatic political and ideological evil. Jews Out of the Question examines the role that opposition to anti-Semitism has played in shaping contemporary political philosophy. Elad Lapidot argues that post-Holocaust philosophy identifies the fundamental, epistemological evil of anti-Semitic thought not in thinking against Jews, but in thinking of Jews. In other words, what philosophy denounces as anti-Semitic is the figure of the Jew in thought. Lapidot reveals how, paradoxically, opposition to anti-Semitism has generated a rejection of Jewish thought in post-Holocaust philosophy. Through critical readings of political philosophers such as Adorno, Horkheimer, Sartre, Arendt, Badiou, and Nancy, the book contends that by rejecting Jewish thought, the opposition to anti-Semitism comes dangerously close to anti-Semitism itself, and at work in this rejection, is a problematic understanding of the relations between politics and thought-a troubling political epistemology. Lapidot's critique of this political epistemology is the book's ultimate aim.