He asserts that it is no accident that the upsurge of academic interest in science fiction since the 1970s coincides with the heyday of literary theory, and that likewise science fiction is one of the most theoretically informed areas of the literary profession. Extended readings of novels by five of the most important modern science fiction authors illustrate the affinity between science fiction and critical theory, in each case concentrating on one major novel that resonates with concerns proper to critical theory.Freedman's five readings are: Solaris: Stanislaw Lem and the Structure of Cognition; The Dispossessed: Ursula LeGuin and the Ambiguities of Utopia; The Two of Them: Joanna Russ and the Violence of Gender; Stars in My Pocket Like Grains of Sand: Samuel Delany and the Dialectics of Difference; The Man in the High Castle: Philip K. Dick and the Construction of Realities.

    However much science fiction texts vary in artistic quality and intellectual sophistication, they share in a mass social energy and a desire to imagine a collective future for the human species and the world. At this moment, a strikingly high proportion of films, commercial art, popular music, video and computer games, and non-genre fiction have become what Csicsery-Ronay calls science fictional, stimulating science-fictional habits of mind. We no longer treat science fiction as merely a genre-engine producing formulaic effects, but as a mode of awareness, which frames experiences as if they were aspects of science fiction. The Seven Beauties of Science Fiction describes science fiction as a constellation of seven diverse cognitive attractions that are particularly formative of science-fictionality. These are the "seven beauties" of the title: fictive neology, fictive novums, future history, imaginary science, the science-fictional sublime, the science-fictional grotesque, and the Technologiade, or the epic of technsocience's development into a global regime.

    The result is an extraordinary, complex portrait of "white girls," as Als dubs them—an expansive but precise category that encompasses figures as diverse as Truman Capote and Louise Brooks, Malcolm X and Flannery O’Connor. In pieces that hairpin between critique and meditation, fiction and nonfiction, high culture and low, the theoretical and the deeply personal, Als presents a stunning portrait of a writer by way of his subjects, and an invaluable guide to the culture of our time.

    In this comprehensive and readable book--already a classic statement of the aesthetics of digital media, acclaimed by practitioners and theorists alike--Janet Murray shows how the computer is reshaping the stories we live by. Murray discusses the unique properties and pleasures of digital environments and connects them with the traditional satisfactions of narrative. She analyzes the dramatic satisfaction of participatory stories and considers what would be necessary to move interactive fiction from the formats of childish games and confusing labyrinths into a mature and compelling art form. Through a blend of imagination and techno-wizardry, Murray provides both readers and writers with a guide to the storytelling of the future.

    In The Monstrous-Feminine Barbara Creed challenges this patriarchal view by arguing that the prototype of all definitions of the monstrous is the female reproductive body.With close reference to a number of classic horror films including the Alien trilogy, The Exorcist and Psycho, Creed analyses the seven `faces' of the monstrous-feminine: archaic mother, monstrous womb, vampire, witch, possessed body, monstrous mother and castrator. Her argument that man fears woman as castrator, rather than as castrated, questions not only Freudian theories of sexual difference but existing theories of spectatorship and fetishism, providing a provocative re-reading of classical and contemporary film and theoretical texts.

    Then, in 2012, Linda Lewis, Loretta Young’s daughter-in-law, called, urging me to finally bring this book to full life. I’ll be forever grateful to Loretta Young, a guarded woman by nature, who finally decided to tell a very personal story. In doing so, she enlisted the help of her three sisters and life-long friends. These people have all passed on, but their voices remain vividly in the present.Excerpts pertaining to Loretta’s relationship with Clark GableGable arrived at Loretta’s train compartment uninvited. She recalled,” I allowed him in as I would have any member of the crew, thinking he was there for a visit. He had other intentions. Very persistent intentions. He wasn’t rough, but I kept saying no, and he wouldn’t take no for an answer.” Loretta received a phone call from Ria Gable a few weeks later. Loretta recalled, "I was in Mama's room and I picked up the phone. Mrs. Gable said, 'This is very presumptuous of me, but you may or may not know that there are rumors flying around town about you and my husband.'”In 1998, when Loretta was eighty-five, she was watching television with Edward Funk. There was the mention of date-rape on the news, and she asked him what exactly did that mean. He explained to the best of his ability. The following day, Loretta called her daughter-in-law, Linda and said. “I know now that there was a word for what happened to me with Clark.”Clark Gable arrived on the set of THE CRUSADES. Loretta recalled, “He waited until I was through and then offered to take me home. We went for a drive up in the Hollywood Hills. He didn’t say much, but it was apparent that he was agitated. With the long silences, I felt very uncomfortable and finally felt the pressure to say something. I blurted out, ‘Would it make any difference if I told you that I wasn’t pregnant?’ He turned and looked at me and then asked, ‘Well, are you or aren’t you?’ I felt like such a fool. I didn’t know why I had said that except that I had tried to think of something to say he wanted to hear, my inherent need to please taken to an illogical length. I had to tell him that I was pregnant. His look toward me was one of total exasperation, and very little was said as he drove me home.” There would be some phone calls in the interim, but it would be more than a year before Loretta would see Clark Gable again. Loretta’s sister, Sally, "I remember taking an odd route to get there (the house in Westwood where Loretta and the baby were in hiding). My mother didn't approve that I was going at all because of all the secrecy, but I was dying to see the baby. She was very big by the time I did. I just loved her looks and kept saying, ‘Oh Loretta, I hope I have a baby that looks just like this.' In response to my enthusiasm about Judy, Loretta referred to Gable’s visit earlier in the week, the first time he had seen his daughter, and said, 'Yes, and do you know after all that has gone on, all that we've gone through, instead of having any interest in his daughter, he tried to knock me down on the bed! Can you imagine, Sally? That bastard! Who the hell does he think he is?' And I thought, 'With all that's happened, she thinks he's a bastard. He didn't understand that Loretta was a human being that had suffered very much.”Loretta acted like she couldn’t have been more flattered that MGM’s two biggest male stars (Clark Gable and Spencer Tracy) would come to see her (on the set of UNGUARDED HOUR). Under her smile she thought differently. She reflected, “I thought how different these two men were.

    of New York) gives an overview of organized feminism, its types, its approach to gender equality, and its theories and politics. She then offers a series of classic and new readings in gender reform feminism (liberal, Marxist, socialist, post-colonial), gender resistance (radical, lesbian, psychoanalytic, standpoint) and gender rebe

    '75; Beyond God the Father, '73) has written "an extremist book...on the edge of a culture that is killing itself." Conceived as a radical feminist "Voyage" of woman becoming herself, it's made up of three "Passages." The 1st denounces the reversals & deceptions ("mind pollution") of patriarchal disciplines (including "Godfather" theology) & exuberantly sets out to "discover" the true "Croneology" behind that male mystification. The 2nd, "the most somber part of the Journey," analyzes Goddess-murder (and the murder of the Goddess in every woman) thru the "Sado-Rituals" of five specific historic atrocities: Indian suttee, Chinese footbinding, African genital mutilation, European witchburning, & American gynecology & psychotherapy (gynecology of the mind practiced by the-rapists). Following this "exorcism," the Voyager moves in the 3rd Passage to the Otherworld of lesbian-feminist Spinsters who successfully scorn patriarchal intimidation ("Spooking"), stir "the fire of female friendship" ("Sparking"), &--after a rip-roaring "Unraveling" gotterdammerung--joyously spin on as Revolting Hags. En route Daly purposefully busts out of some traditional (male) forms & language. Altho the word-work of the "living/verbing writer" sometimes gets in the way/weigh of flashing in-sights, a painstaking indictment of scholarly "erasure" of historic events & some bone-chilling facts of women's story, Daly's excursion is bound to inspire Spinsters/Spider Women everywhere & to leave just about everyone else haggard & in-fury-ated.--Kirkus (edited)

    Among the many subjects it discusses: working with non-traditional forms; maintaining a consistent and ongoing storyline; developing a personal cinematic style; finding a script's audience; keeping an audience's attention; developing subtexts; utilising psychology and philosophy; creating realism; polishing scenes; creating memorable dialogue.

    Using interview material, they bring together women's perspectives from North and South on environmental deterioration and develop and new way of approaching this body of knowledge which is at once practical and philosophical. Do women involved in environmental movements see a link between patriarchy and ecological degradation? What are the links between global militarism and the destruction of nature? In exploring such questions, the authors criticize prevailing theories and develop an intellectually rigorous ecofeminist perspective rooted in the needs of everyday life. They argue for the acceptance of limits, the rejection of the commoditization of needs, and a commitment to a new ethics.

    Showalter is one of the few scholars who can make her readers rush to their bookshelves to refute her point, or simply to experience again Jane Eyre, The Mill on the Floss, or the bitterly illuminating stories of Katherine Mansfield. Her chief innovation is to place the works of famous women writers beside those of the minor or forgotten, building a continuity of influence and inspiration as well as a more complete picture of the social conditions in which women's books have been produced. She has added a new introduction recounting, with justifiable pleasure, how daring and controversial her study seemed when it first appeared in 1977 (and how many enemies it made her). In an afterword, she touches on more recent developments in the women's novel in Britain, including the influence of the dazzling Angela Carter. --Regina Marler

    The essays collected in this book reflect some of the commitments and changes during the period that saw the women's movement shift into feminism and the development of feminism's involvement with the politics of representation, psychoanalytic film theory and avant-garde aesthetics.

    Twice exiled, Boal is 'at home' now wherever he finds himself to be. He makes a skeptical, comic, inquisitive and finally optimistic theatre involving spectators and performers in the search for community and integrity. This is a good book to be used even more than to be read." - Richard Schechner"Augusto Boal's achievement is so remarkable, so original and so groundbreaking that I have no hesitation in describing the book as the most important theoretical work in the theatre in modern times - a statement I make with having suffered any memory lapse with respect to Stanislavsky, Artaud or Grotowski." - Goerge E. WellwarthOriginally basing himself at the Arena Stage in Sao Paolo, Brazil, Augusto Boal developed a series of imaginative theatre exercises which promote awareness of one's social situation and its limitations, individual attitudes, and even how our bodies are bound by tradition. Boal is continued his explorations in Paris, where he directed Le CEDITADE (Centre d'Etude et de Diffusion des Techniques Actives d'Expression - Methode Boal), in addition to traveling and lecturing extensively in other countries. On May 2, 2009, Boal died at age 78 in Rio de Janeiro.

    Often imitated, never replaced, Man-Made Language has become a cornerstone of modern feminist thought.

    As Chicanos engaged in widespread protest in their struggle for social justice, civil rights, and self-determination, women in el movimiento became increasingly militant about the gap between the rhetoric of equality and the organizational culture that suppressed women's leadership and subjected women to chauvinism, discrimination, and sexual harassment. Based on rich oral histories and extensive archival research, Maylei Blackwell analyzes the struggles over gender and sexuality within the Chicano Movement and illustrates how those struggles produced new forms of racial consciousness, gender awareness, and political identities.Chicana Power! provides a critical genealogy of pioneering Chicana activist and theorist Anna NietoGomez and the Hijas de Cuauhtemoc, one of the first Latina feminist organizations, who together with other Chicana activists forged an autonomous space for women's political participation and challenged the gendered confines of Chicano nationalism in the movement and in the formation of the field of Chicana studies. She uncovers the multifaceted vision of liberation that continues to reverberate today as contemporary activists, artists, and intellectuals, both grassroots and academic, struggle for, revise, and rework the political legacy of Chicana feminism.