Many definitions of postmodernism focus on its nature as the aftermath of the modern industrial age when technology developed. This book extends that analysis to postmodernism by looking at the status of science, technology, and the arts, the significance of technocracy, and the way the flow of information is controlled in the Western world.

    The Cybernetic Hypothesis presents a genealogy of our “technical” present that doesn't point out the political and ethical dilemmas embedded in it as if they were puzzles to be solved, but rather unmasks an enemy force to be engaged and defeated. Cybernetics in this context is the teknê of threat reduction, which unfortunately has required the reduction of a disturbing humanity to packets of manageable information. Not so easily done. Not smooth. A matter of civil war, in fact. According to the authors, cybernetics is the latest master fable, welcomed at a certain crisis juncture in late capitalism. And now the interesting question is: Has the guest in the house become the master of the house?The “cybernetic hypothesis” is strategic. Readers of this little book are not likely to be naive. They may be already looking, at least in their heads, for a weapon, for a counter-strategy. Tiqqun here imagines an unbearable disturbance to a System that can take only so much: only so much desertion, only so much destituent gesture, only so much guerilla attack, only so much wickedness and joy.

    Published in early 1968, it both kindled and colored the May 1968 upheavals in France, which captured the attention of the world. Naming and defining the alienating features of everyday life in consumer society: survival rather than living in full, the call to sacrifice, the cultivation of false needs, the dictatorship of the commodity, subjection to social roles, and the replacement of God by the economy, the book argues that the countervailing impulses that exist within deep alienation - creativity, spontaneity, poetry present an authentic alternative to nilhilistic consumerism. This carefully edited new translation marks the first North American publication of this important work and includes a new preface by the author.

    In 1943, the final year of her life, unable to join the resistance movement in France, she worked in London for the Free French government in exile. Here she was commissioned to outline a plan for the renewal of Europe after the scourge of Nazism. The Need for Roots was the direct result. In it she seized the opportunity to denounce the false values of contemporary civilisation. In the cult of materials she witnessed a devastating loss of spirit and consequently of human values. To counteract this she sets out a radical vision for spiritual and political renewal with a passion for truth which sweeps through these pages. The book has become a lasting spiritual testament for our age, where we are confronted, as T.S. Eliot comments, by a 'genius akin to that of the saints'.

    This version has the original photographs returned.

    Primarily, it is the story of Joseph Jacotot, an exiles French schoolteacher who discovered in 1818 an unconventional teaching method that spread panic throughout the learned community of Europe.Knowing no Flemish, Jacotot found himself able to teach in French to Flemish students who knew no French; knowledge, Jacotot concluded, was not necessary to teach, nor explication necessary to learn. The results of this unusual experiment in pedagogy led him to announce that all people were equally intelligent. From this postulate, Jacotot devised a philosophy and a method for what he called "intellectual emancipation"—a method that would allow, for instance, illiterate parents to themselves teach their children how to read. The greater part of the book is devoted to a description and analysis of Jacotot's method, its premises, and (perhaps most important) its implications for understanding both the learning process and the emancipation that results when that most subtle of hierarchies, intelligence, is overturned.The book, as Kristin Ross argues in her introduction, has profound implications for the ongoing debate about education and class in France that has raged since the student riots of 1968, and it affords Rancière an opportunity (albeit indirectly) to attack the influential educational and sociological theories of Pierre Bourdieu (and others) that Rancière sees as perpetuating inequality.

    Among Serres’s arguments is that by being pests, minor groups can become major players in public dialogue—creating diversity and complexity vital to human life and thought.Michel Serres is professor in history of science at the Sorbonne, professor of Romance languages at Stanford University, and author of several books, including Genesis.Lawrence R. Schehr is professor of French at the University of Illinois, Urbana-Champaign.Cary Wolfe is Bruce and Elizabeth Dunlevie Professor of English at Rice University. His books include Zoontologies: The Question of the Animal (Minnesota, 2003).

    Written from a consciously anti-enthnocentric approach, this fascinating work is a survey of the civilizations of the modern world in terms of the broad sweep and continuities of history, rather than the "event-based" technique of most other texts.ContentsList of mapsTranslator´s introductionBy way of prefaceIntroduction: History and the present dayI. A HISTORY OF CIVILIZATIONS1. Changing vocabulary2. The study of civilization involves all social sciences3. The continuity of civilizationsII. CIVILIZATIONS OUTSIDE EUROPEPart I. Islam and the Muslim World4. History5. Geography6. The greatness and decline of Islam7. The revival of Islam todayPart II: Africa8. The past9. Black Africa: Today and tomorrowPart III: The Far East10. An introduction to the Far East11. The China of the past12. China yesterday and today13. India yesterday and today14. The maritime Far East15. JapanIII. EUROPEAN CIVILIZATIONSPart I: Europe16. Geography and freedom17. Christianity, humanism and scientific thought18. The industrialization of Europe19. Unity in EuropePart II: America20. Latin America, the other New World21. America par excellence: the United States22. Failures and difficulties: From yesterday to the present23. An English-speaking UniversePart III: The other Europe: Muscovy, Russia, the USSR and the CIS24. From the beginning to the October Revolution of 191725. The USSR after 1917Index

    The following year, Derrida published three brilliant but mystifying books that convinced the pollsters that he was the most important philosopher of the late 20th century. Unfortunately, nobody was sure whether the intellectual movement he spawned—Deconstruction—advanced philosophy or murdered it.The truth?—Derrida is one of those annoying geniuses you can take a class on, read half-a-dozen books by and still have no idea what he's talking about. Derrida's 'writing'—confusing doesn't begin to describe it (it's like he's pulling the rug out from under the rug that he pulled out from under philosophy.) But beneath the confusion, like the heartbeat of a bird in your hand, you can feel Derrida's electric genius. It draws you to it; you want to understand it...but it's so confusing.What you need, Ducky, is Derrida For Beginners™ by James Powell!Jim Powell's Derrida For Beginners™ is the clearest explanation of Derrida and deconstruction presently available in our solar system. Powell guides us through blindingly obscure texts like Of Grammatology (Derrida's deconstruction of Saussure, Lévi-Strauss, Rousseau), "Différence" (his essay on language and life), Dissemination (his dismantling of Plato, his rap on Mallarmé) and Derrida's other masterpieces (the mere titles can make strong men tremble in terror— Glas , Signéponge/Signsponge , The Post Card , and Specters of Marx .Readers will learn the coolest Derridian buzzwords (e.g., intertexuality, binary oppositions, hymen, sous rature, arche-writing, phallogocentrism), the high-and-low-lights of deconstruction's history (including the deMan controversy), and the various criticisms of Derrida and deconstrcution, including Camille Paglia's objection that America, the rock-n-roll nation, isn't formal enough to need deconstruction.The master, however, begs to disagree: "America is Deconstruction" —Jacques Derrida

    What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.

    That day, the German army used a chlorine gas meant to exterminate indiscriminately. Until then, war, as described by Clausewitz and practiced by Napoleon, involved attacking the adversary’s vital function first. Using poison gas signaled the passage from classical war to terrorism. This terror from the air inaugurated an era in which the main idea was no longer to target the enemy’s body, but their environment. From then on, what would be attacked in wartime as well as in peacetime would be the very conditions necessary for life.This kind of terrorism became the matrix of modern and postmodern war, from World War I’s toxic gas to the Nazi Zyklon B used in Auschwitz, from the bombing of Dresden to the attack on the World Trade Center. Sloterdijk goes on to describe the offensive of modern aesthetics, aesthetic terrorism from Surrealism to Malevich--an “atmo-terrorism” in the arts that parallels the assault on environment that had originated in warfare.

    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.

    Félix Guattari was a political militant and the director of an unusual psychiatric clinic at La Borde. Their meeting was quite unlikely, yet the two were introduced in an arranged encounter of epic consequence. From that moment on, Deleuze and Guattari engaged in a surprising, productive partnership, collaborating on several groundbreaking works, including "Anti-Oedipus," "What Is Philosophy?" and "A Thousand Plateaus."Fran?ois Dosse, a prominent French intellectual known for his work on the Annales School, structuralism, and biographies of the pivotal intellectuals Paul Ricoeur, Pierre Chaunu, and Michel de Certeau, examines the prolific if improbable relationship between two men of distinct and differing sensibilities. Drawing on unpublished archives and hundreds of personal interviews, Dosse elucidates a collaboration that lasted more than two decades, underscoring the role that family and history--particularly the turbulent time of May 1968--play in their monumental work. He also takes the measure of Deleuze and Guattari's posthumous fortunes and the impact of their thought on intellectual, academic, and professional circles.

    . . and deaths. After the era of the atomic bomb, Virilio posits an era of genetic and information bombs which replace the apocalyptic bang of nuclear death with the whimper of a subliminally reinforced eugenics. We are entering the age of euthanasia.These exhilarating bulletins from the information war extend the range of Virilio's work. The Information Bomb spans everything from Fukuyama to Larry Flynt, the Sensation exhibition of New British Art to space travel, all seen through the optic of Virilio's trenchant and committed theoretical position.

    But beneath its glitzy surface, postmodernism had a dirty secret: it was the fig leaf for a rapacious new kind of capitalism. It was the forcing ground of “post truth,” by means of which western values were turned upside down. But where do these ideas come from and how have they impacted on the world?In this brilliant history of a dangerous idea, Stuart Jeffries tells a narrative that starts in the early 1970s and still dominates our lives today. He tells this history through a riotous gallery that includes, among others: David Bowie, the iPod, Madonna, Jeff Koons’s the Nixon Shock, Judith Butler, Las Vegas, Margaret Thatcher, Grand Master Flash, I Love Dick, the RAND Corporation, the Sex Pistols, Princess Diana, Grand Theft Auto, Jean Baudrillard, Netflix, and 9/11.We are today scarcely capable of conceiving politics as a communal activity because we have become habituated to being consumers rather than citizens. Politicians treat us as consumers to whom they must deliver. Can we do anything other than suffer from buyer’s remorse?