Terms and phrases such as "the global village" and "the medium is the message" are now part of the lexicon, and McLuhan's theories continue to challenge our sensibilities and our assumptions about how and what we communicate.There has been a notable resurgence of interest in McLuhan's work in the last few years, fueled by the recent and continuing conjunctions between the cable companies and the regional phone companies, the appearance of magazines such as WiRed, and the development of new media models and information ecologies, many of which were spawned from MIT's Media Lab. In effect, media now begs to be redefined. In a new introduction to this edition of Understanding Media, Harper's editor Lewis Lapham reevaluates McLuhan's work in the light of the technological as well as the political and social changes that have occurred in the last part of this century.

    Chapters cover the transsexual and transvestite communities in the years following World War II; trans radicalism and social change, which spanned from 1966 with the publication of The Transsexual Phenomenon, and lasted through the early 1970s; the mid-'70s to 1990-the era of identity politics and the changes witnessed in trans circles through these years; and the gender issues witnessed through the '90s and '00s. Transgender History includes informative sidebars highlighting quotes from major texts and speeches in transgender history and brief biographies of key players, plus excerpts from transgender memoirs and discussion of treatments of transgenderism in popular culture.

    People need cheering up. I have the answer. ‘Pills, Thrills and Methadone Spills: Adventures of a Community Pharmacist’ is a collection of the best blogs, tweets and anecdotes about the wonderful world of pharmacy.“If the shutter is three quarters down, then we are shut and not just vertically challenged”...“Gave me huge insight into the ‘real’ world of community pharmacy – I didn’t realise just how much pharmacists deal with on a day to day basis, so for me this was very informative, but in a reallyclever, and massively funny way!” Lucy Pitt, Marketing Manager, The Pharmacy Show“As well as being brilliantly funny, this book is a refreshingly honest view of the world of pharmacy. From student pharmacists to the fully-qualified, every chapter provides a story that the reader can relate to and enjoy.” Georgia Salter, Pharmacy Student“A well observed reflection of life in pharmacy with very funny reflections” Catherine Duggan, Royal Pharmaceutical Society"It is always fun to be reminded that pharmacists' perils and fun at the workplace are similar irrespective of which country we practise in!" Selina Hui-Hoong Wee , Pharmacist, Malaysia“A great entertaining and amusing read" Mike Holden, Chief Executive, National Pharmacy AsociationThanks to Laura Martins for her initial book cover design!

    In this pocket version of his bestselling Life Without Diabetes, Professor Roy Taylor offers a brilliantly concise explanation of what happens to us when we get type 2 and how we can escape it.Taylor's research has demonstrated that type 2 is caused by just one factor - too much internal fat in the liver and pancreas - and that to reverse it you need to strip this harmful internal fat out with rapid weight loss.In simple, accessible language, Taylor takes you through the three steps of his clinically proven Newcastle weight loss plan and shows how to incorporate the programme into your life.Complete with FAQs and inspirational tips from his trial participants, this is an essential read for anyone who has been given a diagnosis of type 2 diabetes or pre-diabetes and wants to understand their condition and transform their outcomes.

    This is incidental as it is about neither of those industries in particular. It is about the magic and wonderment of those days as seen through the eyes of a child – my eyes! It is about the days when imagination was the biggest plaything that we possessed. The days when a plastic football provided a whole summer's play. It is about the scrapes that I found myself in and the things that I observed around me, and how they made me feel. All the stories are true and I personally experienced every one of them. The names of the characters have been changed. The reason being that I have no idea of the whereabouts of many of the characters contained within my stories, so I have no way of asking them for their permission to include them in this book. Some have possibly passed away, and it would be unfair of me to mention them without their blessing. Anyone who knows me will know who they are though.

    Estranging, broadening, darkening forms of children emerge as this book illuminates the child queered by innocence, the child queered by color, the child queered by Freud, the child queered by money, and the grown homosexual metaphorically seen as a child (or as an animal), alongside the gay child. What might the notion of a “gay” child do to conceptions of the child? How might it outline the pain, closets, emotional labors, sexual motives, and sideways movements that attend all children, however we deny it?Engaging and challenging the work of sociologists, legal theorists, and historians, Stockton coins the term “growing sideways” to describe ways of growing that defy the usual sense of growing “up” in a linear trajectory toward full stature, marriage, reproduction, and the relinquishing of childish ways. Growing sideways is a mode of irregular growth involving odd lingerings, wayward paths, and fertile delays. Contending that children’s queerness is rendered and explored best in fictional forms, including literature, film, and television, Stockton offers dazzling readings of works ranging from novels by Henry James, Radclyffe Hall, Virginia Woolf, Djuna Barnes, and Vladimir Nabokov to the movies Guess Who’s Coming to Dinner, The Hanging Garden, Heavenly Creatures, Hoop Dreams, and the 2005 remake of Willy Wonka and the Chocolate Factory. The result is a fascinating look at children’s masochism, their interactions with pedophiles and animals, their unfathomable, hazy motives (leading them at times into sex, seduction, delinquency, and murder), their interracial appetites, and their love of consumption and destruction through the alluring economy of candy.

    “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…”

    The gift is a perfect example of what Mauss calls a total social phenomenon, since it involves legal, economic, moral, religious, aesthetic, and other dimensions. He sees the gift exchange as related to individuals and groups as much as to the objects themselves, and his analysis calls into question the social conventions and economic systems that had been taken for granted for so many years. In a modern translation, introduced by distinguished anthropologist Mary Douglas, The Gift is essential reading for students of social anthropology and sociology.

    Known internationally as the author of a pathbreaking biography of Michel Foucault, Eribon is a leading voice in French gay studies. In explorations of gay subjectivity as it is lived now and as it has been expressed in literary history and in the life and work of Foucault, Eribon argues that gay male politics, social life, and culture are transformative responses to an oppressive social order. Bringing together the work of Jean-Paul Sartre, Pierre Bourdieu, Judith Butler, and Erving Goffman, he contends that gay culture and political movements flow from the need to overcome a world of insult in the process of creating gay selves.Eribon describes the emergence of homosexual literature in Britain and France at the turn of the last century and traces this new gay discourse from Oscar Wilde and the literary circles of late-Victorian Oxford to André Gide and Marcel Proust. He asserts that Foucault should be placed in a long line of authors—including Wilde, Gide, and Proust—who from the nineteenth century onward have tried to create spaces in which to resist subjection and reformulate oneself. Drawing on his unrivaled knowledge of Foucault’s oeuvre, Eribon presents a masterful new interpretation of Foucault. He calls attention to a particular passage from Madness and Civilization that has never been translated into English. Written some fifteen years before The History of Sexuality, this passage seems to contradict Foucault’s famous idea that homosexuality was a late-nineteenth-century construction. Including an argument for the use of Hannah Arendt’s thought in gay rights advocacy, Insult and the Making of the Gay Self is an impassioned call for critical, active engagement with the question of how gay life is shaped both from without and within.

    This ironic perspective on the human condition is valuable but it cannot advance liberalism's social and political goals. In fact, Rorty believes that it is literature and not philosophy that can do this, by promoting a genuine sense of human solidarity. Specifically, it is novelists such as Orwell and Nabokov who succeed in awakening us to the cruelty of particular social practices and individual attitudes. Thus, a truly liberal culture would fuse the private, individual freedom of the ironic, philosophical perspective with the public project of human solidarity as it is engendered through the insights and sensibilities of great writers. Rorty uses a wide range of references--from philosophy to social theory to literary criticism--to elucidate his beliefs.

    Surpassing the Love of Men throws a new light on shifting theories of female sexuality and the changing status of women over the centuries.

    Like civilization, play requires structure and participants willing to create within limits. Starting with Plato, Huizinga traces the contribution of Homo Ludens, or "Man the player" through Medieval Times, the Renaissance, and into our modern civilization. Huizinga defines play against a rich theoretical background, using cross-cultural examples from the humanities, business, and politics. Homo Ludens defines play for generations to come."A happier age than ours once made bold to call our species by the name of Homo Sapiens. In the course of time we have come to realize that we are not so reasonable after all as the Eighteenth Century with its worship of reason and naive optimism, though us; "hence moder fashion inclines to designate our species asHomo Faber Man the Maker. But though faber may not be quite so dubious as sapiens it is, as a name specific of the human being, even less appropriate, seeing that many animals too are makers. There is a third function, howver, applicable to both human and animal life, and just as important as reasoning and making--namely, playing. it seems to me that next to Homo Faber, and perhaps on the same level as Homo Sapiens, Homo Ludens, Man the Player, deserves a place in our nomenclature. "--from the Foreward, by Johan Huizinga

    But they wanted the one thing that no amount of money could buy: life. They wanted to create the Perfect Crime--to kidnap and murder a 14-year-old boy for the thrill of getting away with murder.The crime was so horrifying that even legendary filmmaker Alfred Hitchcock took notice, and directed his version of the story: Rope. But the real story of the Rope is much more brutal and suspenseful than even Hitchcock could do justice to. Read the real history in this thrilling true crime book.

    Beginning from purely philosophical premises, and ranging over human life, art and institutions, he surveys the entire field of sexuality; equally dissatisfied with puritanism and permissiveness, he argues for a radical break with recent theories. Upholding traditional morality - though in terms that may shock many of its practitioners - his argument gravitates to that which is candid, serene and consoling in the experience of sexual love.

    But if we were to let go of this fond conviction, Bruno Latour asks, what would the world look like? His book, an anthropology of science, shows us how much of modernity is actually a matter of faith.What does it mean to be modern? What difference does the scientific method make? The difference, Latour explains, is in our careful distinctions between nature and society, between human and thing, distinctions that our benighted ancestors, in their world of alchemy, astrology, and phrenology, never made. But alongside this purifying practice that defines modernity, there exists another seemingly contrary one: the construction of systems that mix politics, science, technology, and nature. The ozone debate is such a hybrid, in Latour’s analysis, as are global warming, deforestation, even the idea of black holes. As these hybrids proliferate, the prospect of keeping nature and culture in their separate mental chambers becomes overwhelming—and rather than try, Latour suggests, we should rethink our distinctions, rethink the definition and constitution of modernity itself. His book offers a new explanation of science that finally recognizes the connections between nature and culture—and so, between our culture and others, past and present.Nothing short of a reworking of our mental landscape, We Have Never Been Modern blurs the boundaries among science, the humanities, and the social sciences to enhance understanding on all sides. A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and replacing the rest with a broader, fairer, and finer sense of possibility.