Love is, as everyone knows, a mysterious and all-controlling force, with vast power over our thoughts and life decisions.But is there something a bit worrisome about all this uniformity of opinion? Is this the one subject about which no disagreement will be entertained, about which one truth alone is permissible? Consider that the most powerful organized religions produce the occasional heretic; every ideology has its apostates; even sacred cows find their butchers. Except for love.Hence the necessity for a polemic against it. A polemic is designed to be the prose equivalent of a small explosive device placed under your E-Z-Boy lounger. It won't injure you (well not severely); it's just supposed to shake things up and rattle a few convictions.

    It is literature which draws on popular culture, and engages in speculation about science, history, and all varieties of social relations. This volume brings together essays by scholars and practitioners of science fiction, which look at the genre from different angles. It examines science fiction from Thomas More to the present day; and introduces important critical approaches (including Marxism, postmodernism, feminism and queer theory).

    Jameson’s inquiry looks at the postmodern across a wide landscape, from “high” art to “low” from market ideology to architecture, from painting to “punk” film, from video art to literature.

    Beginning his epic study with Baudelaire, whose lurid poetry scandalized French stalwarts, Gay traces the revolutionary path of modernism from its Parisian origins to its emergence as the dominant cultural movement in world capitals such as Berlin and New York. A work unique in its breadth and brilliance, Modernism presents a thrilling pageant of heretics that includes (among others) Oscar Wilde, Pablo Picasso, and D. W. Griffiths; James Joyce, Virginia Woolf, and T. S. Eliot; Walter Gropius, Arnold Schoenberg, and (of course!) Andy Warhol. Finally, Gay examines the hostility of totalitarian regimes to modernist freedom and the role of Pop Art in sounding the death knell of a movement that dominated Western culture for 120 years. Lavishly illustrated, Modernism is a superlative achievement by one of our greatest historians.

    It is at this time that he began his engagement with the work of Dostoevsky. Problems of Dostoyevsky’s Art is considered to be Bakhtin’s seminal work, and it is here that Bakhtin introduces three important concepts.First, is the concept of the unfinalizable self: individual people cannot be finalized, completely understood, known, or labeled. Though it is possible to understand people and to treat them as if they are completely known, Bakhtin’s conception of unfinalizability respects the possibility that a person can change, and that a person is never fully revealed or fully known in the world. Readers may find that this conception reflects the idea of the soul; Bakhtin had strong roots in Christianity and in the Neo-Kantian school led by Hermann Cohen, both of which emphasized the importance of an individual's potentially infinite capability, worth, and the hidden soul.Second, is the idea of the relationship between the self and others, or other groups. According to Bakhtin, every person is influenced by others in an inescapably intertwined way, and consequently no voice can be said to be isolated. In an interview, Bakhtin once explained that, In order to understand, it is immensely important for the person who understands to be located outside the object of his or her creative understanding—in time, in space, in culture. For one cannot even really see one's own exterior and comprehend it as a whole, and no mirrors or photographs can help; our real exterior can be seen and understood only by other people, because they are located outside us in space, and because they are others. ~New York Review of Books, June 10, 1993.As such, Bakhtin's philosophy greatly respected the influences of others on the self, not merely in terms of how a person comes to be, but also in how a person thinks and how a person sees him- or herself truthfully.Third, Bakhtin found in Dostoevsky's work a true representation of polyphony, that is, many voices. Each character in Dostoevsky's work represents a voice that speaks for an individual self, distinct from others. This idea of polyphony is related to the concepts of unfinalizability and self-and-others, since it is the unfinalizability of individuals that creates true polyphony.Bakhtin briefly outlined the polyphonic concept of truth. He criticized the assumption that, if two people disagree, at least one of them must be in error. He challenged philosophers for whom plurality of minds is accidental and superfluous. For Bakhtin, truth is not a statement, a sentence or a phrase. Instead, truth is a number of mutually addressed, albeit contradictory and logically inconsistent, statements. Truth needs a multitude of carrying voices. It cannot be held within a single mind, it also cannot be expressed by "a single mouth." The polyphonic truth requires many simultaneous voices. Bakhtin does not mean to say that many voices carry partial truths that complement each other. A number of different voices do not make the truth if simply "averaged" or "synthesized." It is the fact of mutual addressivity, of engagement, and of commitment to the context of a real-life event, that distinguishes truth from untruth.When, in subsequent years, Problems of Dostoyevsky’s Art was translated into English and published in the West, Bakhtin added a chapter on the concept of carnival and the book was published with the slightly different title, Problems of Dostoyevsky’s Poetics. According to Bakhtin, carnival is the context in which distinct individual voices are heard, flourish and interact together. The carnival creates the "threshold" situations where regular conventions are broken or reversed and genuine dialogue becomes possible. The notion of a carnival was Bakhtin's way of describing Dostoevsky's polyphonic style: each individual character is strongly defined, and at the same time the reader witnesses the critical influence of each character upon the other. That is to say, the voices of others are heard by each individual, and each inescapably shapes the character of the other.http://en.wikipedia.org/wiki/Mikhail_...

    The Alchemy of Race and Rights is an eloquent autobiographical essay in which the author reflects on the intersection of race, gender, and class. Using the tools of critical literary and legal theory, she sets out her views of contemporary popular culture and current events, from Howard Beach to homelessness, from Tawana Brawley to the law-school classroom, from civil rights to Oprah Winfrey, from Bernhard Goetz to Mary Beth Whitehead. She also traces the workings of "ordinary racism"--everyday occurrences, casual, unintended, banal perhaps, but mortifying. Taking up the metaphor of alchemy, Williams casts the law as a mythological text in which the powers of commerce and the Constitution, wealth and poverty, sanity and insanity, wage war across complex and overlapping boundaries of discourse. In deliberately transgressing such boundaries, she pursues a path toward racial justice that is, ultimately, transformative.Williams gets to the roots of racism not by finger-pointing but by much gentler methods. Her book is full of anecdote and witness, vivid characters known and observed, trenchant analysis of the law's shortcomings. Only by such an inquiry and such patient phenomenology can we understand racism. The book is deeply moving and not so, finally, just because racism is wrong--we all know that. What we don't know is how to unthink the process that allows racism to persist. This Williams enables us to see. The result is a testament of considerable beauty, a triumph of moral tactfulness. The result, as the title suggests, is magic.

    Sidney argues with wit and irony that poetry is the art which best teaches what is good and true.

    Piercing the fog of mysticism and sentimentality that engulfs art, the essays in The Romantic Manifesto explain why, since time immemorial, man has created and consumed works of art.Ayn Rand argues that objective standards in art are possible because art is not a subjective luxury, but rather a critical need of human life—not a material need, but a need of man’s rational mind, the faculty on which his material survival depends.Ayn Rand explains the indispensable function of art in man’s life (ch. 1), the objective source of man’s deeply personal, emotional response to art (ch. 2), and how an artist’s fundamental, often unstated view of man and of the world shapes his creations (ch. 3).Turning to her own field of artistic creation, Rand elaborates (ch. 5) on her distinctive theory of literature and identifies principles by which to judge an artwork objectively. “What is Romanticism?” (ch. 6) sheds new light on the nature and philosophy of the school of literature under which Rand classified her own work. Later essays explain how contemporary art reveals the debased intellectual state of our culture (ch. 7, 8 and 9).In the final essay Rand articulates the goal of her own fiction writing as “the projection of an ideal man, as an end in itself”—and explains that she originated her philosophy as a means to this end.Table of ContentsIntroductionThe Psycho-Epistemology of ArtPhilosophy and Sense of LifeArt and Sense of LifeArt and CognitionBasic Principles of LiteratureWhat Is Romanticism?The Esthetic Vacuum of Our AgeBootleg RomanticismArt and Moral TreasonIntroduction to Ninety-ThreeThe Goal of My WritingThe Simplest Thing in the WorldIndex

    In Practicing the New Historicism, two of its most distinguished practitioners reflect on its surprisingly disparate sources and far-reaching effects.In lucid and jargon-free prose, Catherine Gallagher and Stephen Greenblatt focus on five central aspects of new historicism: recurrent use of anecdotes, preoccupation with the nature of representations, fascination with the history of the body, sharp focus on neglected details, and skeptical analysis of ideology. Arguing that new historicism has always been more a passionately engaged practice of questioning and analysis than an abstract theory, Gallagher and Greenblatt demonstrate this practice in a series of characteristically dazzling readings of works ranging from paintings by Joos van Gent and Paolo Uccello to Hamlet and Great Expectations.By juxtaposing analyses of Renaissance and nineteenth-century topics, the authors uncover a number of unexpected contrasts and connections between the two periods. Are aspects of the dispute over the Roman Catholic doctrine of the Eucharist detectable in British political economists' hostility to the potato? How does Pip's isolation in Great Expectations shed light on Hamlet's doubt?Offering not only an insider's view of new historicism, but also a lively dialogue between a Renaissance scholar and a Victorianist, Practicing the New Historicism is an illuminating and unpredictable performance by two of America's most respected literary scholars."Gallagher and Greenblatt offer a brilliant introduction to new historicism. In their hands, difficult ideas become coherent and accessible."—Choice"A tour de force of new literary criticism. . . . Gallagher and Greenblatt's virtuoso readings of paintings, potatoes (yes, spuds), religious ritual, and novels—all 'texts'—as well as essays on criticism and the significance of anecdotes, are likely to take their place as model examples of the qualities of the new critical school that they lead. . . . A zesty work for those already initiated into the incestuous world of contemporary literary criticism-and for those who might like to see what all the fuss is about."—Kirkus Reviews, starred review

    The essay focuses on political language, which, according to Orwell, "is designed to make lies sound truthful and murder respectable, and to give an appearance of solidity to pure wind." Orwell believed that the language used was necessarily vague or meaningless because it was intended to hide the truth rather than express it.

    The McGann's passionate and insightful writing evokes the raucous cast of riders, promoters, and journalists thrusting through highs and lows worthy of opera. This volume stands out as a must-read book for anyone seeking to appreciate cycling's race of races." -Peter Joffre Nye, author of The Six-Day Bicycle Races: America's Jazz Age Sport and Hearts of Lions "There are LOTS of books on the Tour de France. An increasing number of them are actually written in English. However, of those, none educates Americans about this grand spectacle�s rich past. The Tour de France has a history as fascinating and sordid as Rome�s and it is high time someone undertook to explain this to our American sensibility. Our guide for the trip is a man with a ravenous appetite for both world history and bicycle racing, just the sort of person to paint a Tour champion with the dramatic grandiosity befitting Hannibal himself." -Pat Brady, Editor, Asphalt Magazine At the dawn of the 20th Century, French newspapers used bicycle races as promotions to build readership. Until 1903 these were one-day events. Looking to deliver a coup de grace in a vicious circulation war, Henri Desgrange�editor of the Parisian sports magazine L�Auto�took the suggestion of one of his writers to organize a race that would last several days longer than anything else, like the 6-day races on the track, but on the road. That�s exactly what happened. For almost 3 weeks the riders in the first Tour de France rode over dirt roads and cobblestones in a grand circumnavigation of France. The race was an electrifying success. Held annually (suspended only during the 2 World Wars), the Tour grew longer and more complex with an ever-changing set of rules, as Desgrange kept tinkering with the Tour, looking for the perfect formula for his race. Each year a new cast of riders would assemble to contest what has now become the greatest sporting event in the world.

    The response was tremendous — clearly she articulated something many women had sensed for years: the problem is with capitalism, not with us.Ghodsee, an acclaimed ethnographer and professor of Russian and East European Studies, spent years researching what happened to women in countries that transitioned from state socialism to capitalism. She argues here that unregulated capitalism disproportionately harms women, and that we should learn from the past. By rejecting the bad and salvaging the good, we can adapt some socialist ideas to the 21st century and improve our lives.She tackles all aspects of a woman's life - work, parenting, sex and relationships, citizenship, and leadership. In a chapter called "Women: Like Men, But Cheaper," she talks about women in the workplace, discussing everything from the wage gap to harassment and discrimination. In "What To Expect When You're Expecting Exploitation," she addresses motherhood and how "having it all" is impossible under capitalism.Women are standing up for themselves like never before, from the increase in the number of women running for office to the women's march to the long-overdue public outcry against sexual harassment. Interest in socialism is also on the rise -- whether it's the popularity of Bernie Sanders or the skyrocketing membership numbers of the Democratic Socialists of America. It's become increasingly clear to women that capitalism isn't working for us, and Ghodsee is the informed, lively guide who can show us the way forward.

    Valerie Solanas, the woman who shot Andy Warhol, self-published this work just before her rampage against the king of Pop Art made her a household name and resulted in her confinement to a mental institution. But the Manifesto, for all its vitriol, is impossible to dismiss as just the rantings of a lesbian lunatic. In fact, the work has indisputable prescience, not only as a radical feminist analysis light-years ahead of its timepredicting artificial insemination, ATMs, a feminist uprising against under-representation in the artsbut also as a stunning testament to the rage of an abused and destitute woman.The focus of this edition is not on the nostalgic appeal of the work, but on Avital Ronell’s incisive introduction, “Deviant Payback: The Aims of Valerie Solanas.” Here is a reconsideration of Solanas’s infamous text in light of her social milieu, Derrida’s “The Ends of Man” (written in the same year), Judith Butler’s Excitable Speech, Nietzsche’s Ubermensch and notorious feminist icons from Medusa, Medea and Antigone, to Lizzie Borden, Lorenna Bobbit and Aileen Wournos, illuminating the evocative exuberance of Solanas’s dark tract.

    Its proponents cite ancient Greek and Latin texts to support their claims--arguing that they articulate a model of masculinity that sustained generations but is now under siege.Donna Zuckerberg dives deep into the virtual communities of the far right, where men lament their loss of power and privilege, and strategize about how to reclaim them. She finds, mixed in with weightlifting tips and misogynistic vitriol, the words of the Stoics deployed to support an ideal vision of masculine life. On other sites, pickup artists quote Ovid's Ars Amatoria to justify ignoring women's boundaries. By appropriating the Classics, these men lend a veneer of intellectual authority and ancient wisdom to their project of patriarchal white supremacy. In defense or retaliation, feminists have also taken up the Classics online, to counter the sanctioning of violence against women.Not All Dead White Men reveals that some of the most controversial and consequential debates about the legacy of the ancients are raging not in universities but online.

    Yet when the EU Referendum and American Elections both delivered the ‘wrong’ result, elites challenged the merit of the people’s will, and some even tried to block it. Preferring unelected institutions, from technocrats to the courts, self-appointed higher minds questioned whether voters are fit to be trusted with their own futures. Ours is the age of “I support democracy, but…”And yet the answer will never be to impose limitations. Popular democracy must offer better choices, rather than removing choice altogether. It’s time to defend democracy and fight for more it, with no ifs, buts or backtracks.