Deconstructionists, poststructuralists, postmodernists, second-wave feminists, new historicists, cultural materialists, postcolonialists, black critics and queer theorists, among a host of others, all vie for our attention. Stuart Sim and Borin Van Loon's incisive graphic guide provides a route through the tangled jungle of competing ideas and provides an essential historical context, situating these theories within tradition of critical analysis going back to the rise of Marxism. They present the essential methods and objectives of each theoretical school in an incisive and accessible manner, and pay special attention to recurrent themes and concerns that have preoccupied a century of critical theoretical activity.

    But what is in- teresting about Haraway's remark - its challenge to the oppositional think- ing that sets up free will against determinism, vitalism against mechanism - has seldom been processed by a mode of theorizing which has tended to reproduce exactly the same oppositions. These theoretical failings, it will be argued here, arise from a resistance to pursuing cybernetics to its limits (a failure evinced as much by cyberneticists as by cultural theorists, it must be added). Unraveling the implications of cybernetics, it will be claimed, takes us out to the Gothic flatline. The Gothic flatline designates a zone of radical immanence. And to theorize this flatline demands a new approach, one committed to the theorization of immanence. This thesis calls that approach Gothic Materialism.

    Frighteningly often, the influence of technology in and on our lives goes completely unchallenged by citizens and governments. We comfort ourselves with the soothing refrain that technology has no morals and can display no prejudice, and it's only the users of technology who distort certain aspects of it.But is this statement actually true? Dr Robert Smith thinks it is dangerously untrue in the modern era.Having worked in the field of artificial intelligence for over 30 years, Smith reveals the mounting evidence that the mechanical actors in our lives do indeed have, or at least express, morals: they're just not the morals of the progressive modern society that we imagined we were moving towards. Instead, as we are just beginning to see – in the US elections and Brexit to name but a few – there are increasing incidences of machine bigotry, greed and the crass manipulation of our basest instincts.It is easy to assume that these are the result of programmer prejudices or the product of dark forces manipulating the masses through the network of the Internet. But what if there is something more fundamental and explicitly mechanical at play, something inherent within technology itself?This book demonstrates how non-scientific ideas have been encoded deep into our technological infrastructure. Offering a rigorous, fresh perspective on how technology has brought us to this place, Rage Inside the Machine challenges the long-held assumption that technology is an apolitical and amoral force. Shedding light on little-known historical stories and investigating the complex connections between scientific philosophy, institutional prejudice and new technology, this book offers a new, honest and more truly scientific vision of ourselves.

    "An important text in the rethinking of sexuality and sexual politics spurred by the feminist and gay liberation movements".--Margaret Cerullo, Hampshire College.

    Train an em to do some job and copy it a million times: an army of workers is at your disposal. When they can be made cheaply, within perhaps a century, ems will displace humans in most jobs. In this new economic era, the world economy may double in size every few weeks. Some say we can't know the future, especially following such a disruptive new technology, but Professor Robin Hanson sets out to prove them wrong. Applying decades of expertise in physics, computer science, and economics, he uses standard theories to paint a detailed picture of a world dominated by ems. While human lives don't change greatly in the em era, em lives are as different from ours as our lives are from those of our farmer and forager ancestors. Ems make us question common assumptions of moral progress, because they reject many of the values we hold dear. Read about em mind speeds, body sizes, job training and career paths, energy use and cooling infrastructure, virtual reality, aging and retirement, death and immortality, security, wealth inequality, religion, teleportation, identity, cities, politics, law, war, status, friendship and love. This book shows you just how strange your descendants may be, though ems are no stranger than we would appear to our ancestors. To most ems, it seems good to be an em.

    Lila Abu-Lughod boldly challenges this conclusion. An anthropologist who has been writing about Arab women for thirty years, she delves into the predicaments of Muslim women today, questioning whether generalizations about Islamic culture can explain the hardships these women face and asking what motivates particular individuals and institutions to promote their rights.In recent years Abu-Lughod has struggled to reconcile the popular image of women victimized by Islam with the complex women she has known through her research in various communities in the Muslim world. Here, she renders that divide vivid by presenting detailed vignettes of the lives of ordinary Muslim women, and showing that the problem of gender inequality cannot be laid at the feet of religion alone. Poverty and authoritarianism--conditions not unique to the Islamic world, and produced out of global interconnections that implicate the West--are often more decisive. The standard Western vocabulary of oppression, choice, and freedom is too blunt to describe these women's lives.Do Muslim Women Need Saving? is an indictment of a mindset that has justified all manner of foreign interference, including military invasion, in the name of rescuing women from Islam--as well as a moving portrait of women's actual experiences, and of the contingencies with which they live.

    In Future Histories, public interest lawyer and digital specialist Lizzie O'Shea argues that we need to stop looking forward and start looking backwards. Weaving together histories of computing and progressive social movements with modern theories of the mind, society, and self, O'Shea constructs a "usable past" that can help us determine our digital future.What, she asks, can the Paris Commune tell us about earlier experiments in sharing resources--like the Internet--in common? How can Frantz Fanon's theories of anti colonial self-determination help us build digital world in which everyone can participate equally? Can debates over equal digital access be helped by American revolutionary Tom Paine's theories of democratic, economic redistribution? What can indigenous land struggles teach us about stewarding our digital climate? And, how is Elon Musk not a future visionary but a steampunk throwback to Victorian-era technological utopians?In engaging, sparkling prose, O'Shea shows us how very human our understanding of technology is, and how when we draw on the resources of the past, we can see the potential for struggle, for liberation, for art and poetry in our technological present. Future Histories is for all of us--makers, coders, hacktivists, Facebook-users, self-styled Luddites--who find ourselves in a brave new world.

    In this book Guy Standing introduces what he calls the Precariat - a growing number of people across the world living and working precariously, usually in a series of short-term jobs, without recourse to stable occupational identities, stable social protection or protective regulations relevant to them. They include migrant workers, but also locals.Standing argues that this class of people could produce new instabilities in society. They are increasingly frustrated and dangerous because they have no voice, and hence they are vulnerable to the siren calls of extreme political parties. He outlines a new kind of good society, with more people actively involved in civil society and the precariat re-engaged. He goes on to consider one way to a new better society -- an unconditional basic wage for everyone, contributed by the state, which could be topped up through employment.This is a topical, and a radical book, which will appeal to a broad market concerned by the increasing problems of job insecurity and civic disengagement.Guy Standing, professor of development studies at the University of London, offers an unprecedented, necessary and articulate examination of a dominant, crucial consequence of globalization: the creation and maintenance of a seemingly permanent, worldwide, growing underclass of migrant, underpaid, exploited, short-term workers, the “precariat.” Their jobs and social positions are just that: precarious. This group includes millions of people from rural China who flock to the cities to work for low wages, women in many places working service jobs without contracts, and youth disenfranchised by a lack of opportunities for a career or even a stable job. Standing explains how globalization forced them into this way of life and argues for their reintegration into mainstream society. While always politically neutral, getAbstract recommends his important, eye-opening and groundbreaking report to students, NGO officials, policy makers, CEOs, HR personnel, and anyone delving into business, politics and the consequences of globalization.

    Valencia argues that violence itself has become a product within hyper-consumerist neoliberal capitalism, and that tortured and mutilated bodies have become commodities to be traded and utilized for profit in an age of impunity and governmental austerity.In a lucid and transgressive voice, Valencia unravels the workings of the politics of death in the context of contemporary networks of hyper-consumption, the ups and downs of capital markets, drug trafficking, narcopower, and the impunity of the neoliberal state. She looks at the global rise of authoritarian governments, the erosion of civil society, the increasing violence against women, the deterioration of human rights, and the transformation of certain cities and regions into depopulated, ghostly settings for war. She offers a trenchant critique of masculinity and gender constructions in Mexico, linking their misogynist force to the booming trade in violence.This book is essential reading for anyone seeking to analyze the new landscapes of war. It provides novel categories that allow us to deconstruct what is happening, while proposing vital epistemological tools developed in the convulsive Third World border space of Tijuana.

    But what happens when this system of adjusting emotions is adapted to commercial purposes? Hochschild examines the cost of this kind of "emotional labor." She vividly describes from a humanist and feminist perspective the process of estrangement from personal feelings and its role as an "occupational hazard" for one-third of America's workforce.

    It also radicallly alters the general nature of daily life and the most personal aspects of human activity. In fact, one of the most distinctive features of modernity is the increasing interconnection between globalizing influences and personal dispositions. The author analyzes the nature of this interconnection and provides a conceptual vocabulary for it, in the process providing a major rethinking of the nature of modernity and a reworking of basic premises of sociological analysis.Building on the ideas set out in the authors The Consequences of Modernity, this book focuses on the self and the emergence of new mechanisms of self-identity that are shaped by—yet also shape—the institutions of modernity. The author argues that the self is not a passive entity, determined by external influences. Rather, in forging their self-identities, no matter how local their contexts of action, individuals contribute to and directly promote social influences that are global in their consequences and implications.The author sketches the contours of the he calls "high modernity"—the world of our day—and considers its ramifications for the self and self-identity. In this context, he analyzes the meaning to the self of such concepts as trust, fate, risk, and security and goes on the examine the "sequestration of experience," the process by which high modernity separates day-to-day social life from a variety of experiences and broad issues of morality. The author demonstrates how personal meaninglessness—the feeling that life has nothing worthwhile to offer—becomes a fundamental psychic problem in circumstances of high modernity. The book concludes with a discussion of "life politics," a politics of selfactualization operating on both the individual and collective levels.

    Since Wallerstein first developed world-systems analysis, it has become a widely utilized methodology within the historical social sciences and a common point of reference in discussions of globalization. Now, for the first time in one volume, Wallerstein offers a succinct summary of world-systems analysis and a clear outline of the modern world-system, describing the structures of knowledge upon which it is based, its mechanisms, and its future.Wallerstein explains the defining characteristics of world-systems analysis: its emphasis on world-systems rather than nation-states, on the need to consider historical processes as they unfold over long periods of time, and on combining within a single analytical framework bodies of knowledge usually viewed as distinct from one another—such as history, political science, economics, and sociology. He describes the world-system as a social reality comprised of interconnected nations, firms, households, classes, and identity groups of all kinds. He identifies and highlights the significance of the key moments in the evolution of the modern world-system: the development of a capitalist world-economy in the sixteenth-century, the beginning of two centuries of liberal centrism in the French Revolution of 1789, and the undermining of that centrism in the global revolts of 1968. Intended for general readers, students, and experienced practitioners alike, this book presents a complete overview of world-systems analysis by its original architect.

    While claiming to be revolutionaries, students prepare themselves for a professional career "just in case." An important read for people arguing with their grad-school-headed friends or anyone surrounded by the argument that academia is the best place for radicals.

    “Xenofeminism is gender-abolitionist… Let a hundred sexes bloom! …[And, let’s] construct a society where traits currently assembled under the rubric of gender, no longer furnish a grid for the asymmetric operation of power… You’re not exploited or oppressed because you are a wage labourer or poor; you are a labourer or poor because you are exploited…”

    Conflict between humans and machines is seen as inevitable and its outcome all too predictable.In this groundbreaking book, distinguished AI researcher Stuart Russell argues that this scenario can be avoided, but only if we rethink AI from the ground up. Russell begins by exploring the idea of intelligence in humans and in machines. He describes the near-term benefits we can expect, from intelligent personal assistants to vastly accelerated scientific research, and outlines the AI breakthroughs that still have to happen before we reach superhuman AI. He also spells out the ways humans are already finding to misuse AI, from lethal autonomous weapons to viral sabotage.If the predicted breakthroughs occur and superhuman AI emerges, we will have created entities far more powerful than ourselves. How can we ensure they never, ever, have power over us? Russell suggests that we can rebuild AI on a new foundation, according to which machines are designed to be inherently uncertain about the human preferences they are required to satisfy. Such machines would be humble, altruistic, and committed to pursue our objectives, not theirs. This new foundation would allow us to create machines that are provably deferential and provably beneficial.In a 2014 editorial co-authored with Stephen Hawking, Russell wrote, "Success in creating AI would be the biggest event in human history. Unfortunately, it might also be the last." Solving the problem of control over AI is not just possible; it is the key that unlocks a future of unlimited promise.