The critic's job becomes one of the interpreting human symbolizing wherever he finds it, with the aim of illuminating human motivation. Thus the reach of the literary critic now extends to the social and ethical.A Grammar of Motives is a "methodical meditation" on such complex linguistic forms as plays, stories, poems, theologies, metaphysical systems, political philosophies, constitutions. A Rhetoric of Motives expands the field to human ways of persuasion and identification. Persuasion, as Burke sees it, "ranges from the bluntest quest of advantage, as in sales promotion or propaganda, through courtship, social etiquette, education, and the sermon, to a 'pure' form that delights in the process of appeal for itself alone, without ulterior purpose. And identification ranges from the politician who, addressing an audience of farmers, says, 'I was a farm boy myself,' through the mysteries of social status, to the mystic's devout identification with the sources of all being."

    One day, some adolescents who had lost their way, seven or eight brothers, entered the ogre's house...—From The Screwball AssesOur asshole is revolutionary.—Guy HocquenghemWorkers of the world, masturbate!—Front Homosexuel d'Action Revolutionnaire sloganFirst published anonymously in Félix Guattari's Recherches in the notorious 1973 issue on homosexuality (seized and destroyed by the French government), The Screwball Asses remains a dramatic treatise on erotic desire. In this classic underground text, queer theorist and post-'68 provocateur Guy Hocquenghem takes on the militant delusions of the gay liberation movement. Hocquenghem, founder and leader of the Front Homosexuel d'Action Revolutionnaire, vivisects not only the stifled mores of bourgeois capitalism but the phallocratic concessions of so-called homophiles, and, ultimately, the very act of speaking desire (and non-desire). Rejecting any “pure theory” of homosexuality that claims its “otherness” as a morphology of revolution, he contends that the ruling classes have invented homosexuality as a sexual ghetto, splitting and mutilating desire in the process. It is only when non-desire and the desire of desire are enacted simultaneously through speech and body that homosexuality can finally be sublimated under the true act of “making love.” There are thousands of sexes on earth, according to Hocquenghem, but only one sexual desire. Available in English for the first time, The Screwball Asses is a revelatory disquisition, earning Hocquenghem his rightful place among the minoritarian elite of Gilles Deleuze, Jean Genet, and Tony Duvert.

    While it is often assumed that an interest in objects amounts to a form of materialism, Harman rejects this view and develops instead an "immaterialist" method. By examining the work of leading contemporary thinkers such as Bruno Latour and Levi Bryant, he develops a forceful critique of 'actor-network theory'. In an extended discussion of Leibniz's famous example of the Dutch East India Company, Harman argues that this company qualifies for objecthood neither through 'what it is' or 'what it does', but through its irreducibility to either of these forms. The phases of its life, argues Harman, are not demarcated primarily by dramatic incidents but by moments of symbiosis, a term he draws from the biologist Lynn Margulis.This book provides a key counterpoint to the now ubiquitous social theories of constant change, holistic networks, performative identities, and the construction of things by human practice. It will appeal to anyone interested in cutting-edge debates in philosophy and social and cultural theory.

    Contrary to an emerging "post-analytic" consensus which would bridge the analytic-continental divide by uniting Heidegger and Wittgenstein against the twin perils of scientism and skepticism, this book short-circuits both traditions by plugging eliminative materialism directly into speculative realism.

    Although on the surface, simians, cyborgs and women may seem an odd threesome, Haraway describes their profound link as creatures which have had a great destabilizing place in Western evolutionary technology and biology. Throughout this book, Haraway analyzes accounts, narratives, and stories of the creation of nature, living organisms, and cyborgs. At once a social reality and a science fiction, the cyborg--a hybrid of organism and machine--represents transgressed boundaries and intense fusions of the nature/culture split. By providing an escape from rigid dualisms, the cyborg exists in a post-gender world, and as such holds immense possibilities for modern feminists. Haraway's recent book, Primate Visions, has been called outstanding, original, and brilliant, by leading scholars in the field. (First published in 1991.)

    Drawing on feminist theory, environmental studies, and the sciences, Stacy Alaimo focuses on trans-corporeality, or movement across bodies and nature, which has profoundly altered our sense of self. By looking at a broad range of creative and philosophical writings, Alaimo illuminates how science, politics, and culture collide, while considering the closeness of the human body to the environment.

    Arguing that the computer is rewriting the old conceptions of man and his world, it suggests that the telecoms revolution is also a sexual revolution which undermines the fundamental assumptions crucial to patriarchal culture. Historical, contemporary and future developments in telecommunications and in IT are interwoven with the past, present and future of feminism, women and sexual difference, and a wealth of connections, parallels and affinities between machines and women are uncovered as a result. Challenging the belief that man was ever in control of either his own agency, the planet, or his machines, this book argues it is seriously undermined by the new scientific paradigms emergent from theories of chaos, complexity and connectionism, all of which suggest that the old distinctions between man, woman, nature and technology need to be radically reassessed.

    Business Book of the Month" Financial Times"A Modern Life Bible" Shortlist MagazineA model for how to break the system and create radical change" The London Evening Standard- - - - Mischief, Purpose, PowerPirates didn’t just break the rules, they rewrote them. They didn't just reject society, they reinvented it. Pirates didn’t just challenge the status-quo, they changed everyf*ckingthing. Facing a self-interested establishment, a broken system, industrial-scale disruption and an uncertain future, pirates rebelled against an unfair world and change it for good. Now, you can follow in their footsteps.Be More Pirate unveils the innovative strategies of Golden Age pirates, drawing parallels between the tactics and teachings of legends like Henry Morgan and Blackbeard with modern rebels, like Elon Musk, Malala and Banksy. With takeaway sections and a Featuring takeaway sections and a guide to build you own pirate code 2.0, Be More Pirate will show you how to leave your mark on the 21st century. Whatever your ambitions, ideas and challenges, Be More Pirate will revolutionize the way you live, think and work today, and tomorrow.[BACK INSIDE COVER PRINT]‘Be More Pirate feels so important as it looks to history to help us grip the future.’ Martha Lane-Fox, do you have a specific bio Martha would like us to use? ‘A refreshing, entertaining and inspiring perspective on work, leadership and why we do what we do ... it’s a call for a more radical rethink of where we’re going wrong, and where we’re going next.’ Bruce Daisley, Host of the Number 1 Business Podcast ‘Eat, Sleep, Work, Repeat’

    If he weren’t so offensive you’d almost call him a national treasure’ Mail on Sunday‘I, and my generation, seem feckless and irresponsible, endlessly selfish, whining, avaricious, self-deluding, self-obsessed, spoiled and corrupt and ill.’What is it that has transformed the British who in living memory were admired for their unassuming, stiff-upper-lipped capacity for `muddling through' into the feckless,obese, self-deluding, avaricious and self-obsessed whingers we have become? Savagely funny and relentlessly contrary, yet with a poignant sense of all that we have lost, Rod Liddle mercilessly exposes the absurdity, cant and humbuggery of the way we live now.

    In a philosophical approach to color, William Gass explores man's perception of the color blue as well as its common erotic, symbolic, and emotional associations.

    "Savoir," by Hélène Cixous, is a brief but densely layered account of her experience of recovered sight after a lifetime of severe myopia, an experience that ends with the unexpected turn of grieving for what is lost. Her literary inventiveness mines the coincidence in French between the two verbs savoir (to know) and voir (to see). Jacques Derrida's "A Silkworm of One's Own" complexly muses on a host of autobiographical, philosophical, and religious motifs—including his varied responses to "Savoir." The two texts are accompanied by six beautiful and evocative drawings that play on the theme of drapery over portions of the body.Veils suspends sexual difference between two homonyms: la voile (sail) and le voile (veil). A whole history of sexual difference is enveloped, sometimes dissimulated here—in the folds of sails and veils and in the turns, journeys, and returns of their metaphors and metonymies.However foreign to each other they may appear, however autonomous they may be, the two texts participate in a common genre: autobiography, confession, memoirs. The future also enters in: by opening to each other, the two discourses confide what is about to happen, the imminence of an event lacking any common measure with them or with anything else, an operation that restores sight and plunges into mourning the knowledge of the previous night, a "verdict" whose threatening secret remains out of reach by our knowledge.

    She is a lover of art, the humanities, and the sciences. She is a novelist and a feminist. Her lively, lucid essays in A Woman Looking at Men Looking at Women begin to make some sense of those plural perspectives.Divided into three parts, the first section, “A Woman Looking at Men Looking at Women,” investigates the perceptual and gender biases that affect how we judge art, literature, and the world in general. Among the legendary figures considered are Picasso, De Kooning, Jeff Koons, Louise Bourgeois, Anselm Kiefer, Susan Sontag, Robert Mapplethorpe, the Guerrilla Girls, and Karl Ove Knausgaard.The second part, “The Delusions of Certainty,” is about the age-old mind/body problem that has haunted Western philosophy since the Greeks. Hustvedt explains the relationship between the mental and the physical realms, showing what lies beyond the argument—desire, belief, and the imagination.The final section, “What Are We? Lectures on the Human Condition,” discusses neurological disorders and the mysteries of hysteria. Drawing on research in sociology, neurobiology, history, genetics, statistics, psychology, and psychiatry, this section also contains a profound and powerful consideration of suicide.There has been much talk about building a beautiful bridge across the chasm that separates the sciences and the humanities. At the moment, we have only a wobbly walkway, but Hustvedt is encouraged by the travelers making their way across it in both directions. A Woman Looking at Men Looking at Women is an insightful account of the journeys back and forth.

    YouTube and Facebook dominate the web. In Reality Hunger: A Manifesto, his landmark new book, David Shields (author of the New York Times best seller The Thing About Life Is That One Day You’ll Be Dead) argues that our culture is obsessed with “reality” precisely because we experience hardly any.Most artistic movements are attempts to figure out a way to smuggle more of what the artist thinks is reality into the work of art. So, too, every artistic movement or moment needs a credo, from Horace’s Ars Poetica to Lars von Trier’s “Vow of Chastity.” Shields has written the ars poetica for a burgeoning group of interrelated but unconnected artists in a variety of forms and media who, living in an unbearably manufactured and artificial world, are striving to stay open to the possibility of randomness, accident, serendipity, spontaneity; actively courting reader/listener/viewer participation, artistic risk, emotional urgency; breaking larger and larger chunks of “reality” into their work; and, above all, seeking to erase any distinction between fiction and nonfiction.The questions Reality Hunger explores—the bending of form and genre, the lure and blur of the real—play out constantly all around us. Think of the now endless controversy surrounding the provenance and authenticity of the “real”: A Million Little Pieces, the Obama “Hope” poster, the sequel to The Catcher in the Rye, Robert Capa’s “The Falling Soldier” photograph, the boy who wasn’t in the balloon. Reality Hunger is a rigorous and radical attempt to reframe how we think about “truthiness,” literary license, quotation, appropriation.Drawing on myriad sources, Shields takes an audacious stance on issues that are being fought over now and will be fought over far into the future. People will either love or hate this book. Its converts will see it as a rallying cry; its detractors will view it as an occasion for defending the status quo. It is certain to be one of the most controversial and talked-about books of the year.

    Povinelli reflects on a set of ethical and normative claims about the governance of love, sociality, and the body that circulates in liberal settler colonies such as the United States and Australia. She boldly theorizes intimate relations as pivotal sites where liberal logics and aspirations absorbed through settler imperialism are manifest, where discourses of self-sovereignty, social constraint, and value converge.For more than twenty years, Povinelli has traveled to the social worlds of indigenous men and women living at Belyuen, a small community in the Northern Territory of Australia. More recently she has moved across communities of alternative progressive queer movements in the United States, particularly those who identify as radical faeries. In this book she traces how liberal binary concepts of individual freedom and social constraint influence understandings of intimacy in these two worlds. At the same time, she describes alternative models of social relations within each group in order to highlight modes of intimacy that transcend a reductive choice between freedom and constraint.Shifting focus away from identities toward the social matrices out of which identities and divisions emerge, Povinelli offers a framework for thinking through such issues as what counts as sexuality and which forms of intimate social relations result in the distribution of rights, recognition, and resources, and which do not. In The Empire of Love Povinelli calls for, and begins to formulate, a politics of “thick life,” a way of representing social life nuanced enough to meet the density and variation of actual social worlds.

    She approaches art as a form of erotic expression connecting sensory richness with primal desire, and in doing so, finds that the meaning of art comes from the intensities and sensations it inspires, not just its intention and aesthetic.By regarding our most cultured human accomplishments as the result of the excessive, nonfunctional forces of sexual attraction and seduction, Grosz encourages us to see art as a kind of bodily enhancement or mode of sensation enabling living bodies to experience and transform the universe. Art can be understood as a way for bodies to augment themselves and their capacity for perception and affection-a way to grow and evolve through sensation. Through this framework, which knits together the theories of Charles Darwin, Henri Bergson, Gilles Deleuze, F�lix Guattari, and Jakob von Uexk�ll, we are able to grasp art's deep animal lineage.Grosz argues that art is not tied to the predictable and known but to new futures not contained in the present. Its animal affiliations ensure that art is intensely political and charged with the creation of new worlds and new forms of living. According to Grosz, art is the way in which life experiments with materiality, or nature, in order to bring about change.