In her ambitious, brilliant sixth book, Olivia Laing charts an electrifying course through the long struggle for bodily freedom, using the life of the renegade psychoanalyst Wilhelm Reich to explore gay rights and sexual liberation, feminism, and the civil rights movement.Drawing on her own experiences in protest and alternative medicine, and traveling from Weimar Berlin to the prisons of Joseph McCarthy’s America, Laing grapples with some of the most significant and complicated figures of the past century—among them Nina Simone, Christopher Isherwood, Andrea Dworkin, Sigmund Freud, Susan Sontag, and Malcolm X. Arriving at a moment in which basic bodily rights are once again imperiled, Everybody is an investigation into the forces arranged against freedom and a celebration of how ordinary human bodies can resist oppression and reshape the world.

    Extracted from an Afghan mine, the blue “ultramarine” paint used by Michelangelo was so expensive he couldn’t afford to buy it himself. Since ancient times, carmine red—still found in lipsticks and Cherry Coke today—has come from the blood of insects.

    How do we get out of it?The Care Manifesto puts care at the heart of the debates of our current crisis: from intimate care--childcare, healthcare, elder care--to care for the natural world. We live in a world where carelessness reigns, but it does not have to be this way.The Care Manifesto puts forth a vision for a truly caring world. The authors want to reimagine the role of care in our everyday lives, making it the organising principle in every dimension and at every scale of life. We are all dependent on each other, and only by nurturing these interdependencies can we cultivate a world in which each and every one of us can not only live but thrive.The Care Manifesto demands that we must put care at the heart of the state and the economy. A caring government must promote collective joy, not the satisfaction of individual desire. This means the transformation of how we organise work through co-operatives, localism and nationalisation. It proposes the expansion of our understanding of kinship for a more 'promiscuous care'. It calls for caring places through the reclamation of public space, to make a more convivial city. It sets out an agenda for the environment, most urgent of all, putting care at the centre of our relationship to the natural world.

    In response, both artists and thinkers have sought to transform the spectator into an active agent and the spectacle into a communal performance.In this follow-up to the acclaimed The Future of the Image, Rancière takes a radically different approach to this attempted emancipation. First asking exactly what we mean by political art or the politics of art, he goes on to look at what the tradition of critical art, and the desire to insert art into life, has achieved. Has the militant critique of the consumption of images and commodities become, ironically, a sad affirmation of its omnipotence?

    

    In What We Don't Talk About When We Talk About Fat, Aubrey Gordon unearths the cultural attitudes and social systems that have led to people being denied basic needs because they are fat and calls for social justice movements to be inclusive of plus-sized people's experiences. Unlike the recent wave of memoirs and quasi self-help books that encourage readers to love and accept themselves, Gordon pushes the discussion further towards authentic fat activism, which includes ending legal weight discrimination, giving equal access to health care for large people, increased access to public spaces, and ending anti-fat violence. As she argues, I did not come to body positivity for self-esteem. I came to it for social justice.By sharing her experiences as well as those of others--from smaller fat to very fat people--she concludes that to be fat in our society is to be seen as an undeniable failure, unlovable, unforgivable, and morally condemnable. Fatness is an open invitation for others to express disgust, fear, and insidious concern. To be fat is to be denied humanity and empathy. Studies show that fat survivors of sexual assault are less likely to be believed and less likely than their thin counterparts to report various crimes; 27% of very fat women and 13% of very fat men attempt suicide; over 50% of doctors describe their fat patients as awkward, unattractive, ugly and noncompliant; and in 48 states, it's legal--even routine--to deny employment because of an applicant's size.Advancing fat justice and changing prejudicial structures and attitudes will require work from all people. What We Don't Talk About When We Talk About Fat is a crucial tool to create a tectonic shift in the way we see, talk about, and treat our bodies, fat and thin alike.

    From blonde to ginger, the brown that changed the way battles were fought to the white that protected against the plague, Picasso's blue period to the charcoal on the cave walls at Lascaux, acid yellow to kelly green, and from scarlet women to imperial purple, these surprising stories run like a bright thread throughout history.In this book, Kassia St. Clair has turned her lifelong obsession with colors and where they come from (whether Van Gogh's chrome yellow sunflowers or punk's fluorescent pink) into a unique study of human civilization. Across fashion and politics, art and war, the secret lives of color tell the vivid story of our culture.

    Exploring and participating in the cultures that have grown up around these drugs while consuming (or, in the case of caffeine, trying not to consume) them, Pollan reckons with the powerful human attraction to psychoactive plants. Why do we go to such great lengths to seek these shifts in consciousness, and then why do we fence that universal desire with laws and customs and fraught feelings?

    He explores the history of places, like Vienna of 1900, Renaissance Florence, ancient Athens, Song Dynasty Hangzhou, and Silicon Valley, to show how certain urban settings are conducive to ingenuity. And, with his trademark insightful humor, he walks the same paths as the geniuses who flourished in these settings to see if the spirit of what inspired figures like Socrates, Michelangelo, and Leonardo remains. In these places, Weiner asks, “What was in the air, and can we bottle it?”

    From the financial crisis to rising student debt to collapsing public infrastructure, she found a common root problem: racism. But not just in the most obvious indignities for people of color. Racism has costs for white people, too. It is the common denominator of our most vexing public problems, the core dysfunction of our democracy and constitutive of the spiritual and moral crises that grip us all. But how did this happen? And is there a way out?McGhee embarks on a deeply personal journey across the country from Maine to Mississippi to California, tallying what we lose when we buy into the zero-sum paradigm--the idea that progress for some of us must come at the expense of others. Along the way, she meets white people who confide in her about losing their homes, their dreams, and their shot at better jobs to the toxic mix of American racism and greed. This is the story of how public goods in this country--from parks and pools to functioning schools--have become private luxuries; of how unions collapsed, wages stagnated, and inequality increased; and of how this country, unique among the world's advanced economies, has thwarted universal healthcare.But in unlikely places of worship and work, McGhee finds proof of what she calls the Solidarity Dividend: gains that come when people come together across race, to accomplish what we simply can't do on our own.McGhee marshals economic and sociological research to paint a story of racism's costs, but at the heart of the book are the humble stories of people yearning to be part of a better America, including white supremacy's collateral victims: white people themselves. With startling empathy, this heartfelt message from a Black woman to a multiracial America leaves us with a new vision for a future in which we finally realize that life can be more than a zero-sum game.

    After the horrors of the Nazi regime in WWII, the mainstream scientific world turned its back on eugenics and the study of racial difference. But a worldwide network of eugenicists founded journals and funded research, providing the kind of shoddy studies that were ultimately cited in Richard Hernstein's and Charles Murray's 1994 title, The Bell Curve, which purported to show differences in intelligence among races.Whether you think of racist science as bad science, evil science, alt-right science, or pseudoscience, why would any contemporary scientist imagine that gross inequality is a fact of nature, rather than of political history? Angela Saini's Superior connects the dots, laying bare the history, continuity, and connections of modern racist science, some more subtle than you might think.

    “I believe you change laws.”The fraught conflict between conscience and politics – between morality and power – in addressing race hardly began with Clinton. An electrifying and traumatic encounter in the sixties crystallized these furious disputes.In 1963 Attorney General Robert Kennedy sought out James Baldwin to explain the rage that threatened to engulf black America. Baldwin brought along some friends, including playwright Lorraine Hansberry, psychologist Kenneth Clark, and a valiant activist, Jerome Smith. It was Smith’s relentless, unfiltered fury that set Kennedy on his heels, reducing him to sullen silence.Kennedy walked away from the nearly three-hour meeting angry – that the black folk assembled didn’t understand politics, and that they weren’t as easy to talk to as Martin Luther King. But especially that they were more interested in witness than policy. But Kennedy’s anger quickly gave way to empathy, especially for Smith. “I guess if I were in his shoes…I might feel differently about this country.” Kennedy set about changing policy – the meeting having transformed his thinking in fundamental ways.There was more: every big argument about race that persists to this day got a hearing in that room. Smith declaring that he’d never fight for his country given its racist tendencies, and Kennedy being appalled at such lack of patriotism, tracks the disdain for black dissent in our own time. His belief that black folk were ungrateful for the Kennedys’ efforts to make things better shows up in our day as the charge that black folk wallow in the politics of ingratitude and victimhood. The contributions of black queer folk to racial progress still cause a stir. BLM has been accused of harboring a covert queer agenda. The immigrant experience, like that of Kennedy, versus the racial experience of Baldwin, is a cudgel to excoriate black folk for lacking hustle and ingenuity. The questioning of whether folk who are interracially partnered can authentically communicate black interests persists. And we grapple still with the responsibility of black intellectuals and artists to bring about social change.This book exists at the tense intersection of the conflict between politics and prophecy – of whether we embrace political resolution or moral redemption to fix our fractured racial landscape. The future of race and democracy hang in the balance.

    It offers a long overdue validation of the experiences of women of color.Discussing subjects as varied as The Hunger Games, Alexandria Ocasio-Cortez, the viral "BBQ Becky" video, and 19th century lynchings of Mexicans in the American Southwest, Ruby Hamad undertakes a new investigation of gender and race. She shows how the division between innocent white women and racialized, sexualized women of color was created, and why this division is crucial to confront.Along the way are revelatory responses to questions such as: Why are white men not troubled by sexual assault of women? With rigor and precision, Hamad builds a powerful argument about the legacy of white superiority we are socialized in, a reality we must apprehend in order to fight.

    Air Guitar pioneered a kind of plain-talking in cultural criticism, willingly subjective and always candid and direct. A valuable reading tool for art lovers, neophytes, students and teachers alike, Hickey's book--now in its eighth printing--has galvanized a generation of art lovers, with new takes on Norman Rockwell, Robert Mapplethorpe, Stan Brakhage, Andy Warhol and Perry Mason. In June 2009, Newsweek voted Air Guitar one of the top 50 books that "open a window on the times we live in, whether they deal directly with the issues of today or simply help us see ourselves in new and surprising ways," and described the book as "a seamless blend of criticism, personal history, and a deep appreciation for the sheer nuttiness of American life."Dave Hickey (born 1939) is one of today's most revered and widely read art writers. He has written for Rolling Stone, Art News, Art in America, Artforum and Vanity Fair among many others.

    Shattering the myth of muses, higher powers, even creative “types,” Jonah Lehrer demonstrates that creativity is not a single gift possessed by the lucky few. It’s a variety of distinct thought processes that we can all learn to use more effectively.Lehrer reveals the importance of embracing the rut, thinking like a child, daydreaming productively, and adopting an outsider’s perspective (travel helps). He unveils the optimal mix of old and new partners in any creative collaboration, and explains why criticism is essential to the process. Then he zooms out to show how we can make our neighborhoods more vibrant, our companies more productive, and our schools more effective.You’ll learn about Bob Dylan’s writing habits and the drug addictions of poets. You’ll meet a Manhattan bartender who thinks like a chemist, and an autistic surfer who invented an entirely new surfing move. You’ll see why Elizabethan England experienced a creative explosion, and how Pixar’s office space is designed to spark the next big leap in animation.Collapsing the layers separating the neuron from the finished symphony, Imagine reveals the deep inventiveness of the human mind, and its essential role in our increasingly complex world. http://www.jonahlehrer.com/