Modern French Philosophy: From Existentialism to Postmodernism, by Robert Wicks.
There is no escaping it: when an interior designer describes his latest multiplex cinema as "a poststructuralist reaction towards the impending collapse of narrative architecture" (I'm not making it up), you feel that nauseous, absurd urge to enroll in a Modern French Intellectual Movements Remedial. Now you can get this book instead.
This book covers all the big guns (and a few smaller guns) in the 20th-century French intellectual scene, from the mysticism-suffused Bergeson to the cyber-charged Baudrillard, each author getting one chapter (except the chameleon-like Roland Barthes, who needs two). Wicks succeeded in the seemingly impossible: to present the always confusing and sometimes confused arguments of each thinker in logical, human-readable language (you'll appreciate how difficult the task is, considering that poststructuralists, like Derrida and the "post-'68" Barthes, didn't even consider their own writings to have a definite meaning at all). Wicks's remarkable job, however, did not stop here: he pointed out how these thinker were inspired by historical events, meticulously tracing how their thoughts evolved from earlier philosophies (turns out that most owned a great deal to Nietzche), and drew parallels between their philosophies and ideas in Dada, Buddhism and Taoism. But, the crowning glory of Wicks is that he did all these in a book 300 pages long.
Of course the book's shortness means there are limitations; some key ideas were simply given short shrift. You can hardly expect the wide-ranging interests of Foucault to be covered in one (or even a few) short chapters. The discussion on Derrida focuses mainly on his "Metaphysics of
Différance", rather than the sexier concept of Deconstruction. Baudrillard's early, lesser-known theory of "Seduction" was explained in detail, while his later observations, such as the Simulacra and the Hyperreal, were barely touched upon, despite these being by-words of intellectual wannabes all over the world. Wicks's presentation of criticisms against each author is, I think, still inadequate and at times over-reverential: to point out that Derrida is a "lingo-existentialist" is illuminating; to call him "lingo-Socrates" is ridiculous.
As I said, sooner or later you'll find a reason to read this book. Even if you conclude (as I did) that much of the philosophy is trash, this book certainly isn't. At the very least it will let you have a few secret chuckles in the next high-brow wine party you attend.