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.

    Known for her focus on the poetics and politics of language and landscape, the anthropologist Kathleen Stewart ponders how ordinary impacts create the subject as a capacity to affect and be affected. In a series of brief vignettes combining storytelling, close ethnographic detail, and critical analysis, Stewart relates the intensities and banalities of common experiences and strange encounters, half-spied scenes and the lingering resonance of passing events. While most of the instances rendered are from Stewart’s own life, she writes in the third person in order to reflect on how intimate experiences of emotion, the body, other people, and time inextricably link us to the outside world.Stewart refrains from positing an overarching system—whether it’s called globalization or neoliberalism or capitalism—to describe the ways that economic, political, and social forces shape individual lives. Instead, she begins with the disparate, fragmented, and seemingly inconsequential experiences of everyday life to bring attention to the ordinary as an integral site of cultural politics. Ordinary affect, she insists, is registered in its particularities, yet it connects people and creates common experiences that shape public feeling. Through this anecdotal history—one that poetically ponders the extremes of the ordinary and portrays the dense network of social and personal connections that constitute a life—Stewart asserts the necessity of attending to the fleeting and changeable aspects of existence in order to recognize the complex personal and social dynamics of the political world.

    Culture and Imperialism, by Edward Said, is a collection of thematically related essays that trace the connection between imperialism and culture throughout the 18th, 19th, and 20th centuries.

    In a world so full of different beliefs and viewpoints, how can we find peace in our shared humanity? Acclaimed thinker and philosopher Tariq Ramadan explores universal ideas such as love, respect, truth and tolerance, and examines questions such as how can men and women relate to each other? What is the true nature of equality? What does 'civilization' really mean? In doing so, he opens our minds to a new view of humanity. Whether we are Christian or Buddhist, Jewish or Muslim, secularist or believer, he reveals that all traditions of thought spring from the same place, and guides us to see past what divides us and discover the beauty of what we have in common. This book has resonance for all of us, showing why, eventually, all different spiritual paths lead to the human heart. 'A prophetic, passionate and insightful book'  Karen Armstrong, Financial Times Tariq Ramadan is Professor of Contemporary Islamic Studies at the Faculty of Oriental Studies and St Antony's College (University of Oxford). He is the Director of the Centre for Islamic Legislation and Ethics (Doha) He is the author of The Quest for Meaning and The Messenger, and has been described as one of the 'most important innovators for the twenty-first century' by Time magazine.

    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.

    Yet lost are the stories on the other side of these history-making moments, the athletes who experienced not transcendent glory but crushing disappointment: the cornerback who missed the tackle on the big touchdown; the relief pitcher who lost the series; the world-record holding Olympian who fell on the ice.In Losing Isn’t Everything, famed sportscaster Curt Menefee, joined by bestselling writer Michael Arkush, examines a range of signature "disappointments" from the wide world of sports, interviewing the subject at the heart of each loss and uncovering what it means—months, years, or decades later—to be associated with failure. While history is written by the victorious, Menefee argues that these moments when an athlete has fallen short are equally valuable to sports history, offering deep insights into the individuals who suffered them and about humanity itself.Telling the losing stories behind such famous moments as the Patriots’ Rodney Harrison guarding the Giants' David Tyree during the "Helmet Catch" in Super Bowl XLII, Mary Decker’s fall in the 1984 Olympic 1500m, and Craig Ehlo who gave up "The Shot" to Michael Jordan in the 1989 NBA playoffs, Menefee examines the legacy of the hardest loses, revealing the unique path that athletes have to walk after they lose on their sport’s biggest stage. Shedding new light some of the most accepted scapegoat stories in the sports cannon, he also revisits both the Baltimore Colts' loss to the Jets in Super Bowl III, as well as the Red Sox loss in the 1986 World Series, showing why, despite years of humiliation, it might not be all Bill Buckner's fault.Illustrated with sixteen pages of color photos, this considered and compassionate study offers invaluable lessons about pain, resilience, disappointment, remorse, and acceptance that can help us look at our lives and ourselves in a profound new way.

    This classic work by the important Austrian jurist is the fullest exposition of his enormously influential pure theory of law, which includes a theory of the state. It also has an extensive appendix that discusses the pure theory in comparison with the law of nature, positivism, historical natural law, metaphysical dualism and scientific-critical philosophy. "The scope of the work is truly universal. It never loses itself in vague generalities or in unconnected fragments of thought. On the contrary, precision in the formulation of details and rigorous system are characteristic features of the exposition: only a mind fully concentrated upon that logical structure can possibly follow Kelsen's penetrating analysis. Such a mind will not shrink from the effort necessary for acquainting itself with...the pure theory of law in its more general aspects, and will then pass over to the theory of the state which ends up with a carefully worked out theory of international law." Julius Kraft, American Journal of International Law 40 (1946):496.

    Although mainstream economists and commentators once dismissed Marx's work as outmoded and flawed, some are begrudgingly acknowledging an analysis that sees capitalism as inherently unstable. And of course, there are those, like Michael Heinrich, who have seen the value of Marx all along, and are in a unique position to explain the intricacies of Marx's thought. Heinrich's modern interpretation of Capital is now available to English-speaking readers for the first time. It has gone through nine editions in Germany, is the standard work for Marxist study groups, and is used widely in German universities. The author systematically covers all three volumes of Capital and explains all the basic aspects of Marx's critique of capitalism in a way that is clear and concise. He provides background information on the intellectual and political milieu in which Marx worked, and looks at crucial issues beyond the scope of Capital, such as class struggle, the relationship between capital and the state, accusations of historical determinism, and Marx's understanding of communism. Uniquely, Heinrich emphasizes the monetary character of Marx's work, in addition to the traditional emphasis on the labor theory of value, this highlighting the relevance of Capital to the age of financial explosions and implosions.

    "Fascism is only the organized political expression of the structure of the average man's character. It is the basic emotional civilization and its mechanistic-mystical conception of life."Responsibility for the elimination of fascism thus results with the masses of average people who might otherwise support and champion it.

    His clear and accessible primer on literary theory was (and is) an indispensable guide to the post-modern era in the humanities. Now Eagleton argues that the golden age of cultural theory has ended, and with characteristic wit and verve, he traces its rise and fall from structuralism to post-colonial studies and beyond. In a new era of globalization and terrorism, Eagleton warns, the bundle of ideas known as post-modernism is essentially toothless. In this eloquent synthesis of a lifetime of learning, Eagleton challenges contemporary intellectuals to engage with a range of vital topics-love, evil, death, morality, religion, and revolution-that they've ignored over the past thirty years. Lively and provocative, Eagleton's latest will engage readers inside and outside the academy who are eager for a more holistic and humane way of "reading" the world. "A rare opportunity to enjoy the art of cultural and social diagnosis at its purest! Eagleton offers a unique combination of theoretical stringency and acerbic common-sense witticism, of critical historical reflection and the ability to ask the 'big' metaphysical questions." -- Slavoj Zizek

    The struggle between radical movements and the forces of reaction will be merciless. A crucial battlefield, where the outcome of the crisis will in part be decided, is that of theory. Over the last twenty-five years, radical intellectuals across the world have produced important and innovative ideas.The endeavour to transform the world without falling into the catastrophic traps of the past has been a common element uniting these new approaches. This book – aimed at both the general reader and the specialist – offers the first global cartography of the expanding intellectual field of critical contemporary thought. More than thirty authors and intellectual currents of every continent are presented in a clear and succinct manner. A history of critical thought in the twentieth and twenty-first centuries is also provided, helping situate current thinkers in a broader historical and sociological perspective.

    It includes texts written about her, by figures such as socialist leader Eugene V. Debs and Mark Twain. "Her liberal views and wide sympathies ought to shame those who have physical eyes, yet do not open them to the sorrows that encompass the mass of men."—New York Call (1911) -------------- "We were born into an unjust system. We are not prepared to grow old in it."—Bernadette Devlin Rebel Lives books feature writings both by and about individuals who have played significant roles in humanity’s ongoing fight for a better world. The series shows the not-so-well-recognized political views of some well-known figures and introduces some not-so-famous rebels. Strongly representative of race, class and gender, these books are smaller format, inexpensive, accessible and provocative.

    Semiotext(e)'s three-decade history mirrors the history of American thought. Founded by French theorist and critic Sylvere Lotringer as a scholarly journal in 1974, Semiotext(e) quickly took on the mission of melding French theory with the American art world and punk underground. Its Foreign Agents, Native Agents, Active Agents and Double Agents imprints have brought together thinkers and writers as diverse as Gilles Deleuze, Assata Shakur, Bob Flanagan, Paul Virillio, Kate Millet, Jean Baudrillard, Michelle Tea, William S. Burroughs, Eileen Myles, Ulrike Meinhof, and Fanny Howe. In Hatred of Capitalism, editors Kraus and Lotringer bring these people together in the same volume for the first time.

    Processes of debate and decision making often marginalize individuals and groups because the norms of political discussion are biased against some forms of expression. Inclusion and Democracy broadens our understanding of democratic communication by reflecting on the positive political functions of narrative, rhetorically situated appeals, and public protest. It reconstructs concepts of civil society and public sphere as enacting such plural forms of communication among debating citizens in large-scale societies. Iris Marion Young thoroughly discusses class, race, and gender bias in democratic processes, and argues that the scope of a polity should extend as wide as the scope of social and economic interactions that raise issues of justice. Today this implies the need for global democratic institutions. Young also contends that due to processes of residential segregation and the design of municipal jurisdictions, metropolitan governments which preserve significant local autonomy may be necessary to promote political equality. This latest work from one of the world's leading political philosophers will appeal to audiences from a variety of fields, including philosophy, political science, women's studies, ethnic studies, sociology, and communications studies.

    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.