This book succeeds in two respects. First, both interviews are significant in that they address the subject matter in an analytically rigorous manner, enticing the reader to think-which is inspired "analysis"-. The interview with Derrida is particularly enlightening, actually *forcing* you to think "otherwise", to quote another brilliant mind, Foucault. Second, Borradori accomplishes the difficult task of putting in place the reflexions of both philosophers in the context of their own philosophical work, tackling the most important issues relevant to their "way of problematizing", their views on reason, modernity, history, the international context, war & conflict, violence, etc.

This book, of course, does not suffice as a Habermas/Derrida "reader", but it certainly works as a practical exercise in trying to think about the present in ways and words that are not commonplace. Whether you actually agree with Habermas or Derrida is unimportant, what's important is that you have at least given the issue some thought.

I think this book is a small, yet thoroughly enjoyable and worthwile addition to anyone's collection, be it an intellectual or a regular person.

Giovanna Borradori's most recent project is a groundbreaking endeavor to forge a new understanding of terrorism in the post-9/11 age. Her searching questions draw both Habermas and Derrida from their traditionally diametrically opposed philosophical quarters, highlighting their surprisingly similar stances on what they perceive to be the necessary move toward a quasi-Kantian cosmopolitan international law. Moreover, we find in both of these dialogues and Borradori's supplements a reliance upon a few key figures (Kant, Schmitt, and Arendt for example), suggesting that the philosophical traditions with which each figure identifies-Critical Theory for Habermas and Deconstruction for Derrida-are perhaps not as mutually exclusive or sharply demarcated as we might have previously thought.

The structure of the book, dialogue followed aware of the context (the end of the Cold War) in which 9/11 and the "war on terrorism" have been played out. To be sure, these dialogues also underscore these philosophers' different understandings, particularly in their responses to Borradori's question of 9/11 as an "event," as well as the proper approach to the United States' "war on terror".

Borradori's ability to fuse topics of terror, the United States' "crusade" against an unknown, unseen, and ever-present enemy, with issues of hospitality and tolerance makes possible a broader discussion than one might imagine. Further, her probing intellect and ability to guide conversation without imposing upon her subjects a pre-determined philosophical agenda make these dialogues remarkably readable and successful; undoubtedly this work has opened up a space for evaluating the possible and necessary contributions that philosophy can make in both critically evaluating and politically altering the course of human events.