In The Location of Culture, he uses concepts such as mimicry, interstice, hybridity, and liminality to argue that cultural production is always most productive where it is most ambivalent. Speaking in a voice that combines intellectual ease with the belief that theory itself can contribute to practical political change, Bhabha has become one of the leading post-colonial theorists of this era.

    She discusses the foreigner in Greek tragedy, in the Bible, and in the literature of the Middle Ages, Renaissance, Enlightenment, and the twentieth century. She discusses the legal status of foreigners throughout history, gaining perspective on our own civilization. Her insights into the problems of nationality, particularly in France, are more timely and relevant in an increasingly integrated and fractious world.

    She shows how contemporary surveillance technologies and practices are informed by the long history of racial formation and by the methods of policing black life under slavery, such as branding, runaway slave notices, and lantern laws. Placing surveillance studies into conversation with the archive of transatlantic slavery and its afterlife, Browne draws from black feminist theory, sociology, and cultural studies to analyze texts as diverse as the methods of surveilling blackness she discusses: from the design of the eighteenth-century slave ship Brooks, Jeremy Bentham's Panopticon, and The Book of Negroes, to contemporary art, literature, biometrics, and post-9/11 airport security practices. Surveillance, Browne asserts, is both a discursive and material practice that reifies boundaries, borders, and bodies around racial lines, so much so that the surveillance of blackness has long been, and continues to be, a social and political norm.

    Preciado was invited to speak in front of 3,500 psychoanalysts at the École de la Cause Freudienne’s annual conference in Paris. Standing up in front of the profession for whom he is a ‘mentally ill person’ suffering from ‘gender dysphoria’, Preciado draws inspiration in his lecture from Kafka’s ‘Report to an Academy’, in which a monkey tells an assembly of scientists that human subjectivity is a cage comparable to one made of metal bars.Speaking from his own ‘mutant’ cage, Preciado does not so much criticize the homophobia and transphobia of the founding fathers of psychoanalysis as demonstrate the discipline’s complicity with the ideology of sexual differencedating back to the colonial era, an ideology which is today rendered obsolete by technological advances allowing us to alter our bodies and procreate differently. Further, Preciado calls for a radical transformation of psychological andpsychoanalytic discourse and practices, arguing for a new epistemology capable of allowing for a multiplicity of living bodies without reducing the body to its sole heterosexual reproductive capability, and without legitimizing heteropatriarchal and colonial violence.Causing a veritable outcry among the assembly, Preciado was heckled and booed and unable to finish. The lecture, filmed on smartphones, ended up published online, where fragments were transcribed, translated and published with noregard for exactitude. Eighteen months on, Can the Monster Speak? Report to an Academy of Psychoanalysts is published in a definitive translation for the first time.

    His selection of essays, each important in its own right, also serves as ‘the best... introduction so far to Barthes’ career as the slayer of contemporary myths’. (John Sturrock, New Statesman)

    Wark explores the implications of Anthropocene through the story of two empires, the Soviet and then the American. The fall of the former prefigures that of the latter. From the ruins of these mighty histories, Wark salvages ideas to help us picture what kind of worlds collective labor might yet build. From the Russian revolution, Wark unearths the work of Alexander Bogdanov—Lenin’s rival—as well as the great Proletkult writer and engineer Andrey Platonov.The Soviet experiment emerges from the past as an allegory for the new organizational challenges of our time. From deep within the Californian military-entertainment complex, Wark retrieves Donna Haraway’s cyborg critique and science fiction writer Kim Stanley Robinson’s Martian utopia as powerful resources for rethinking and remaking the world that climate change has wrought. Molecular Red proposes an alternative realism, where hope is found in what remains and endures.

    An analysis of Victorian women writers, this pathbreaking book of feminist literary criticism is now reissued with a substantial new introduction by Sandra Gilbert and Susan Gubar that reveals the origins of their revolutionary realization in the 1970s that "the personal was the political, the sexual was the textual."Contents:The Queen's looking glass: female creativity, male images of women, and the metaphor of literary paternity --Infection in the sentence: the women writer and the anxiety of authorship --The parables of the cave --Shut up in prose: gender and genre in Austen's Juvenilia --Jane Austen's cover story (and its secret agents) --Milton's bogey: patriarchal poetry and women readers --Horror's twin: Mary Shelley's monstrous Eve --Looking oppositely: Emily Brontë's bible of hell --A secret, inward wound: The professor's pupil --A dialogue of self and soul: plain Jane's progress --The genesis of hunger, according to Shirley --The buried life of Lucy Snowe --Made keen by loss: George Eliot's veiled vision --George Eliot as the angel of destruction --The aesthetics of renunciation --A woman, white: Emily Dickinson's yarn of pearl.

    She is the figure of total integration in a disintegrating social totality.--from " Theory of the Young-Girl"First published in France in 1999, "Preliminary Materials for a Theory of the Young-Girl" dissects the impossibility of love under Empire. The Young-Girl is consumer society's total product and model citizen: whatever "type" of Young-Girl she may embody, whether by whim or concerted performance, " she can only seduce by consuming." Filled with the language of French women's magazines, rooted in Proust's figure of Albertine and the amusing misery of (teenage) romance in Witold Gombrowicz's Ferdydurke, and informed by Pierre Klossowski's notion of "living currency" and libidinal economy, " Preliminary Materials for a Theory of the Young-Girl" diagnoses -- and makes visible -- a phenomenon that is so ubiquitous as to have become transparent.In the years since the book's first publication in French, the worlds of fashion, shopping, seduction plans, makeover projects, and eating disorders have moved beyond the comparatively tame domain of paper magazines into the perpetual accessibility of Internet culture. Here the Young-Girl can seek her own reflection in corporate universals and social media exchanges of "personalities" within the impersonal realm of the marketplace. Tracing consumer society's colonization of youth and sexuality through the Young-Girl's "freedom" (in magazine terms) to do whatever she wants with her body, Tiqqun exposes the rapaciously competitive and psychically ruinous landscape of modern love.

    I am sure this book will become the reference on both sides of the Atlantic.” — Jacques DerridaDuring the last three decades of the twentieth century, a disparate group of radical French thinkers achieved an improbable level of influence and fame in the United States. Compared by at least one journalist to the British rock ‘n’ roll invasion, the arrival of works by Michel Foucault, Jacques Derrida, Jean-François Lyotard, Jean Baudrillard, Gilles Deleuze, and Félix Guattari on American shores in the late 1970s and 1980s caused a sensation.Outside the academy, 'French theory' had a profound impact on the era’s emerging identity politics while also becoming, in the 1980s, the target of right-wing propagandists. At the same time in academic departments across the country, their poststructuralist form of radical suspicion transformed disciplines from literature to anthropology to architecture. By the 1990s, French theory was woven deeply into America’s cultural and intellectual fabric.French Theory is the first comprehensive account of the American fortunes of these unlikely philosophical celebrities. François Cusset looks at why America proved to be such fertile ground for French theory, how such demanding writings could become so widely influential, and the peculiarly American readings of these works. Reveling in the gossipy history, Cusset also provides a lively exploration of the many provocative critical practices inspired by French theory. Ultimately, he dares to shine a bright light on the exultation of these thinkers to assess the relevance of critical theory to social and political activism today-showing, finally, how French theory has become inextricably bound with American life.

    “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…”

    While progressive political movements, including the Marxist and feminist movements, have fought for equal pay, better work conditions, and the recognition of unpaid work as a valued form of labor, even they have tended to accept work as a naturalized or inevitable activity. Weeks argues that in taking work as a given, we have “depoliticized” it, or removed it from the realm of political critique. Employment is now largely privatized, and work-based activism in the United States has atrophied. We have accepted waged work as the primary mechanism for income distribution, as an ethical obligation, and as a means of defining ourselves and others as social and political subjects. Taking up Marxist and feminist critiques, Weeks proposes a postwork society that would allow people to be productive and creative rather than relentlessly bound to the employment relation. Work, she contends, is a legitimate, even crucial, subject for political theory.

    Garbage time is running out.Can what is playing you make it to Level 2?Fanged Noumena assembles for the first time the writings of Nick Land, variously described as 'rabid nihilism', 'Deleuzian Thatcherism', 'accelerationism', and 'cybergothic'. Wielding weaponised, machinically-recombined versions of Deleuze and Guattari, Reich and Freud, in the company of fellow 'werewolves' such as Nietzsche, Bataille, Artaud, Trakl, and Cioran, to a cut-up soundtrack of Bladerunner, Terminator, and Apocalypse Now, Land plotted a rigorously schizophrenic escape route out of academic philosophy, and declared all-out war on the Human Security System. Despite his 'disappearance', Land's output has been a crucial underground influence both on recent Speculative Realist thought, and on artists, writers, musicians, and filmmakers invigorated by his uncompromising and abrasive philosophical vision.Beginning with Land's radical rereadings of Heidegger, Nietzsche, and Kant, and ending with Professor Barker's cosmic theory of geo-trauma and neo-qabbalistic attempts to formulate a numerical anti-language, Fanged Noumena rescues from obscurity papers, talks and articles some of which have never previously appeared in print. Long the subject of rumour and vague legend, Land's turbulent post-genre theory-fictions of cybercapitalist meltdown smear cyberpunk, philosophy, arithmetic, poetics, cryptography, anthropology, grammatology, and the occult into unrecognisable and gripping hybrids.Fanged Noumena is a dizzying trip through Land's rigorous, incisive, and provocative work, establishing it as an indispensable resource for radically inhuman thought in the twenty-first century.

    Sociologist Karen E. Fields and historian Barbara J. Fields argue otherwise: the practice of racism produces the illusion of race, through what they call “racecraft.” And this phenomenon is intimately entwined with other forms of inequality in American life. So pervasive are the devices of racecraft in American history, economic doctrine, politics, and everyday thinking that the presence of racecraft itself goes unnoticed.That the promised post-racial age has not dawned, the authors argue, reflects the failure of Americans to develop a legitimate language for thinking about and discussing inequality. That failure should worry everyone who cares about democratic institutions.

    It is high time for humanity to grow up and to transcend itself by embracing transhumanism.Transhumanism offers the most inclusive ideology for all ethnicities and races, the religious and the atheists, conservatives and liberals, the young and the old regardless of socioeconomic status, gender identity, or any other individual qualities. This book expounds on contemporary views and practical advice from more than 70 transhumanists.Astronaut Neil Armstrong said on the Apollo 11 moon landing in 1969, "One small step for a man, one giant leap for mankind." Transhumanism is the next logical step in the evolution of humankind, and it is the existential solution to the long-term survival of the human race.

    Classical anarchism tended to avoid questions of race—specifically Blackness—as well as the intersections of race and gender. Bey addresses this lack, not by constructing a new cannon of Black anarchists but by outlining how anarchism and Blackness already share a certain subjective relationship to power, a way of understanding and inhabiting the world. Through the lens of Black feminist and transgender theory, he explores what we can learn by making this kinship explicit, including how anarchism itself is transformed by the encounter. If the state is predicated on a racialized and gendered capitalism, its undoing can only be imagined and undertaken by a political theory that takes race and gender seriously.