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 Cute, Quaint, Hungry and Romantic, the writer whom Steven Millhauser called "the most original essayist since George Orwell" examines with devastating wit and in a style distinctly his own the contagious appeal of that which is not art, the uses of the useless, the politics of product design and advertising. Here is a psychic voyage into the aesthetic unconscious of the consumer, as well as "the perfect companion for any foray through Restoration Hardware or the freezer compartment at Dean & DeLuca" (Village Voice Literary Supplement). From teddy bears to Mars Bars to Leonardo DiCaprio, this is the refuse of consumerism unflinchingly—and very entertainingly—observed.

    This best-selling text has guided tens of thousands of art students through the writing process. Students are shown how to analyze pictures (drawings, paintings, photographs), sculptures and architecture, and are prepared with the tools they need to present their ideas through effective writing.

    Alexander G. Weheliye develops a theory of "racializing assemblages," taking race as a set of sociopolitical processes that discipline humanity into full humans, not-quite-humans, and nonhumans. This disciplining, while not biological per se, frequently depends on anchoring political hierarchies in human flesh. The work of the black feminist scholars Hortense Spillers and Sylvia Wynter is vital to Weheliye's argument. Particularly significant are their contributions to the intellectual project of black studies vis-à-vis racialization and the category of the human in western modernity. Wynter and Spillers configure black studies as an endeavor to disrupt the governing conception of humanity as synonymous with white, western Man. Weheliye posits black feminist theories of modern humanity as useful correctives to the "bare life and biopolitics discourse" exemplified by the works of Giorgio Agamben and Michel Foucault, which, Weheliye contends, vastly underestimate the conceptual and political significance of race in constructions of the human. Habeas Viscus reveals the pressing need to make the insights of black studies and black feminism foundational to the study of modern humanity.

    A landmark book from one of the original scholars of our time: a magnificent revelation of turn-of-the-century Vienna where out of a crisis of political & social disintegration so much of modern art & thought was born.This edition contains:IllustrationsAcknowledgmentsIntroductionPolitics & the psyche: Schnitzler & HoffmannsthalThe Ringstrasse, its critics & the birth of urban modernismPolitics in a new key: an Austrian trioPolitics & patricide in Freud's Interpretation of dreamsGustav Klimt: painting & the crisis of the liberal egoThe transformation of the garden Explosion in the garden: Kokoschka & SchoenbergIndex

    It tells the astonishing story of sex in the West from the ancients to the moderns in a precise account of developments in reproductive anatomy and physiology. We cannot fail to recognize the players in Thomas Laqueur's story--the human sexual organs and pleasures, food, blood, semen, egg, sperm--but we will be amazed at the plots into which they have been woven by scientists, political activists, literary figures, and theorists of every stripe.Laqueur begins with the question of why, in the late eighteenth century, woman's orgasm came to be regarded as irrelevant to conception, and he then proceeds to retrace the dramatic changes in Western views of sexual characteristics over two millennia. Along the way, two "master plots" emerge. In the one-sex story, woman is an imperfect version of man, and her anatomy and physiology are construed accordingly: the vagina is seen as an interior penis, the womb as a scrotum, the ovaries as testicles. The body is thus a representation, not the foundation, of social gender. The second plot tends to dominate post-Enlightenment thinking while the one-sex model is firmly rooted in classical learning. The two-sex story says that the body determines gender differences, that woman is the opposite of man with incommensurably different organs, functions, and feelings. The two plots overlap; neither ever holds a monopoly. Science may establish many new facts, but even so, Laqueur argues, science was only providing a new way of speaking, a rhetoric and not a key to female liberation or to social progress. Making Sex ends with Freud, who denied the neurological evidence to insist that, as a girl becomes a woman, the locus of her sexual pleasure shifts from the clitoris to the vagina; she becomes what culture demands despite, not because of, the body. Turning Freud's famous dictum around, Laqueur posits that destiny is anatomy. Sex, in other words, is an artifice.This is a powerful story, written with verve and a keen sense of telling detail (be it technically rigorous or scabrously fanciful). Making Sex will stimulate thought, whether argument or surprised agreement, in a wide range of readers.

    But it is also much more than that: in talk and writing, in music and images, in film and television, genres actively generate and shape our knowledge of the world. Understanding genre as a dynamic process rather than a set of stable rules, this book explores:*the relation of simple to complex genres*the history of literary genre in theory*the generic organisation of implied meanings*the structuring of interpretation by genre*the uses of genre in teaching.John Frow’s lucid exploration of this fascinating concept will be essential reading for students of literary and cultural studies.