To mark the book's twentieth anniversary, Kern provides an illuminating new preface about the breakthrough in interpretive approach that has made this a seminal work in interdisciplinary studies.From about 1880 to World War I, sweeping changes in technology and culture created new modes of understanding and experiencing time and space. Stephen Kern writes about the onrush of technics that reshaped life concretely--telephone, electric lighting, steamship, skyscraper, bicycle, cinema, plane, x-ray, machine gun-and the cultural innovations that shattered older forms of art and thought--the stream-of-consciousness novel, psychoanalysis, Cubism, simultaneous poetry, relativity, and the introduction of world standard time. Kern interprets this generation's revolutionized sense of past, present, and future, and of form, distance, and direction. This overview includes such figures as Proust Joyce, Mann, Wells, Gertrude Stein, Strindberg, Freud, Husserl, Apollinaire, Conrad, Picasso, and Einstein, as well as diverse sources of popular culture drawn from journals, newspapers, and magazines. It also treats new developments in personal and social relations including scientific management, assembly lines, urbanism, imperialism, and trench warfare. While exploring transformed spatial-temporal dimensions, the book focuses on the way new sensibilities subverted traditional values. Kern identifies a broad leveling of cultural hierarchies such as the Cubist breakdown of the conventional distinction between the prominent subject and the framing background, and he argues that these levelings parallel the challenge to aristocratic society, the rise of democracy, and the death of God. This entire reworking of time and space is shown finally to have influenced the conduct of diplomacy during the crisis of July 1914 and to havestructured the Cubist war that followed.

    Successfully defended in 1969 as Deleuze's main thesis toward his Doctorat d'Etat at the Sorbonne, the work has been central in initiating the shift in French thought away from Hegel and Marx, towards Nietzsche and Freud. The text follows the development of two central concepts, those of pure difference and complex repetition. It shows how the two concepts are related - difference implying divergence and decentering, and repetition implying displacement and disguising. In its explication the work moves deftly between Hegel, Kierkegaard, Freud, Althusser, and Nietzsche to establish a fundamental critique of Western metaphysics. Difference and Repetition has become essential to the work of literary critics and philosophers alike, and this translation his been long awaited.

    The methodology of the late Paulo Freire has helped to empower countless impoverished and illiterate people throughout the world. Freire's work has taken on especial urgency in the United States and Western Europe, where the creation of a permanent underclass among the underprivileged and minorities in cities and urban centers is increasingly accepted as the norm. With a substantive new introduction on Freire's life and the remarkable impact of this book by writer and Freire confidant and authority Donaldo Macedo, this anniversary edition of Pedagogy of the Oppressed will inspire a new generation of educators, students, and general readers for years to come.

    The contributors include many of the central theorists of affect—those visceral forces beneath, alongside, or generally other than conscious knowing that can serve to drive us toward movement, thought, and ever-changing forms of relation. As Lauren Berlant explores “cruel optimism,” Brian Massumi theorizes the affective logic of public threat, and Elspeth Probyn examines shame, they, along with the other contributors, show how an awareness of affect is opening up exciting new insights in disciplines from anthropology, cultural studies, geography, and psychology to philosophy, queer studies, and sociology. In essays diverse in subject matter, style, and perspective, the contributors demonstrate how affect theory illuminates the intertwined realms of the aesthetic, the ethical, and the political as they play out across bodies (human and non-human) in both mundane and extraordinary ways. They reveal the broad theoretical possibilities opened by an awareness of affect as they reflect on topics including ethics, food, public morale, glamor, snark in the workplace, and mental health regimes. The Affect Theory Reader includes an interview with the cultural theorist Lawrence Grossberg and an afterword by the anthropologist Kathleen Stewart. In the introduction, the editors suggest ways of defining affect, trace the concept’s history, and highlight the role of affect theory in various areas of study.ContributorsSara AhmedBen AndersonLauren BerlantLone BertelsenSteven D. BrownPatricia Ticineto CloughAnna GibbsMelissa GreggLawrence GrossbergBen HighmoreBrian MassumiAndrew MurphieElspeth ProbynGregory J. SeigworthKathleen StewartNigel ThriftIan TuckerMegan Watkins

    Unlike those organized Islamist activities that seek to seize or transform the state, this is a moral reform movement whose orthodox practices are commonly viewed as inconsequential to Egypt's political landscape. Saba Mahmood's compelling exposition of these practices challenges this assumption by showing how the ethical and the political are indelibly linked within the context of such movements.Not only is this book a sensitive ethnography of a critical but largely ignored dimension of the Islamic revival, it is also an unflinching critique of the secular-liberal principles by which some people hold such movements to account. The book addresses three central questions: How do movements of moral reform help us rethink the normative liberal account of politics? How does the adherence of women to the patriarchal norms at the core of such movements parochialize key assumptions within feminist theory about freedom, agency, authority, and the human subject? How does a consideration of debates about embodied religious rituals among Islamists and their secular critics help us understand the conceptual relationship between bodily form and political imaginaries? Politics of Piety is essential reading for anyone interested in issues at the nexus of ethics and politics, embodiment and gender, and liberalism and postcolonialism.

    He argues that while anthropologists have oriented themselves to the study of the “strangeness of the non-European world” and to what are seen as non-rational dimensions of social life (things like myth, taboo, and religion),the modern and the secular have not been adequately examined.The conclusion is that the secular cannot be viewed as a successor to religion, or be seen as on the side of the rational. It is a category with a multi-layered history, related to major premises of modernity, democracy, and the concept of human rights. This book will appeal to anthropologists, historians, religious studies scholars, as well as scholars working on modernity.

    thought-provoking and meditative, Lingis's work is above all touching, and offers a refreshingly idiosyncratic antidote to the idle talk that so often passes for philosophical writing." --Radical Philosophy..". striking for the clarity and singularity of its styles and voices as well as for the compelling measure of genuine philosophic originality which it contributes to questions of community and (its) communication." --Research in PhenomenologyArticulating the author's journeys and personal experiences in the idiom of contemporary continental thought, Alphonso Lingis launches a devastating critique, pointing up the myopia of Western rationalism. Here Lingis raises issues of undeniable urgency.

    Combining political theory with ethnographic research among the Mohawks of Kahnawà:ke, a reserve community in what is now southwestern Quebec, Audra Simpson examines their struggles to articulate and maintain political sovereignty through centuries of settler colonialism. The Kahnawà:ke Mohawks are part of the Haudenosaunee or Iroquois Confederacy. Like many Iroquois peoples, they insist on the integrity of Haudenosaunee governance and refuse American or Canadian citizenship. Audra Simpson thinks through this politics of refusal, which stands in stark contrast to the politics of cultural recognition. Tracing the implications of refusal, Simpson argues that one sovereign political order can exist nested within a sovereign state, albeit with enormous tension around issues of jurisdiction and legitimacy. Finally, Simpson critiques anthropologists and political scientists, whom, she argues, have too readily accepted the assumption that the colonial project is complete. Belying that notion, Mohawk Interruptus calls for and demonstrates more robust and evenhanded forms of inquiry into indigenous politics in the teeth of settler governance.

    It will enable making a design for almost any kind of building, or any part of the built environment. ‘Patterns,’ the units of this language, are answers to design problems: how high should a window sill be?; how many stories should a building have?; how much space in a neighborhood should be devoted to grass and trees?More than 250 of the patterns in this language are outlined, each consisting of a problem statement, a discussion of the problem with an illustration, and a solution. As the authors say in their introduction, many of the patterns are archetypal, so deeply rooted in the nature of things that it seems likely that they will be a part of human nature and human action as much in five hundred years as they are today.A Pattern Language is related to Alexander’s other works in the Center for Environmental Structure series: The Timeless Way of Building (introductory volume) and The Oregon Experiment.

    Drawing on a broad range of disciplines, including history, literature, and philosophy—as well as the author's own experience of life on three continents—Cosmopolitanism is a moral manifesto for a planet we share with more than six billion strangers.

    In lively and impassioned prose, she breaks down three key dualisms - sex/gender, nature/nurture, and real/constructed - and asserts that individuals born as mixtures of male and female exist as one of five natural human variants and, as such, should not be forced to compromise their differences to fit a flawed societal definition of normality.

    He outlines how democracy has begun to embrace its dark side---what he calls its “nocturnal body”---which is based on the desires, fears, affects, relations, and violence that drove colonialism. This shift has hollowed out democracy, thereby eroding the very values, rights, and freedoms liberal democracy routinely celebrates. As a result, war has become the sacrament of our times in a conception of sovereignty that operates by annihilating all those considered enemies of the state. Despite his dire diagnosis, Mbembe draws on post-Foucauldian debates on biopolitics, war, and race as well as Fanon's notion of care as a shared vulnerability to explore how new conceptions of the human that transcend humanism might come to pass. These new conceptions would allow us to encounter the Other not as a thing to exclude but as a person with whom to build a more just world.

    The experience is her own - as a woman, a poet, a feminist, and a mother - but it is an experience determined by the institution, imposed in its many variations on all women everywhere. She draws on personal materials, history, research, and literature to create a document of universal importance.One of our most distinguished poets, ADRIENNE RICH was born in Baltimore in 1929. Over the last forty years she has published more than seventeen volumes of poetry and five books of nonfiction prose, including Arts of the Possible: Essays and Conversations; On Lies, Secrets, and Silence: Blood, Bread, and Poetry; and What is Found There: Notebooks on Poetry and Politics. She has received numerous awards, including the Ruth Lilly Prize, the Lambda Book Award, the National Book Award, and the Lannan Foundation Lifetime Achievement Award. She lives in California.

    It is, as Michael Hardt and Antonio Negri demonstrate in this bold work, the new political order of globalization. It is easy to recognize the contemporary economic, cultural, and legal transformations taking place across the globe but difficult to understand them. Hardt and Negri contend that they should be seen in line with our historical understanding of Empire as a universal order that accepts no boundaries or limits. Their book shows how this emerging Empire is fundamentally different from the imperialism of European dominance and capitalist expansion in previous eras. Rather, today's Empire draws on elements of U.S. constitutionalism, with its tradition of hybrid identities and expanding frontiers. Empire identifies a radical shift in concepts that form the philosophical basis of modern politics, concepts such as sovereignty, nation, and people. Hardt and Negri link this philosophical transformation to cultural and economic changes in postmodern society--to new forms of racism, new conceptions of identity and difference, new networks of communication and control, and new paths of migration. They also show how the power of transnational corporations and the increasing predominance of postindustrial forms of labor and production help to define the new imperial global order. More than analysis, Empire is also an unabashedly utopian work of political philosophy, a new Communist Manifesto. Looking beyond the regimes of exploitation and control that characterize today's world order, it seeks an alternative political paradigm--the basis for a truly democratic global society.

    His argument is a response to the atheist culture that is now growing around us, and also a defence of human uniqueness. He rebuts the claim that there is no meaning or purpose in the natural world, and argues that the sacred and the transcendental are 'real presences', through which human beings come to know themselves and to find both their freedom and their redemption. In the human face we find a paradigm of meaning. And from this experience, Scruton argues, we both construct the face of the world, and address the face of God. We find in the face both the proof of our freedom and the mark of self-consciousness. One of the motivations of the atheist culture is to escape from the eye of judgement. You escape from the eye of judgement by blotting out the face: and this, Scruton argues, is the most disturbing aspect of the times in which we live. In his wide-ranging argument Scruton explains the growing sense of destruction that we feel, as the habits of pleasure seeking and consumerism deface the world. His book defends a consecrated world against the habit of desecration, and offers a vision of the religious way of life in a time of trial.