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.

    Born into the Russian nobility, he renounced his hereditary rank in protest against Czarist oppression and fled to Western Europe. A colorful, charismatic personality, Bakunin quickly became central to the anarchism movement, and everyone involved either built upon or reacted to his ideas. Yet Bakunin, despite the power of his ideas, was primarily a man of action, and he wrote little. His only major work, God and the State, remained unfinished, although it is the torso of a giant.God and the State has been a basic anarchist and radical document for generations. It is one of the clearest statements of the anarchist philosophy of history: religion by its nature is an impoverishment, enslavement, and annihilation of humanity. It is the weapon of the state. It must be smashed, according to Bakunin, before the right of self-determination can be possible. As an introduction to anarchist thought, a manifesto of atheism, or as a summing-up of the thoughts of Bakunin, God and the State remains a mind-opening experience, even for those basically unsympathetic to its premise.

    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.

    Focusing on the “orientation” aspect of “sexual orientation” and the “orient” in “orientalism,” Ahmed examines what it means for bodies to be situated in space and time. Bodies take shape as they move through the world directing themselves toward or away from objects and others. Being “orientated” means feeling at home, knowing where one stands, or having certain objects within reach. Orientations affect what is proximate to the body or what can be reached. A queer phenomenology, Ahmed contends, reveals how social relations are arranged spatially, how queerness disrupts and reorders these relations by not following the accepted paths, and how a politics of disorientation puts other objects within reach, those that might, at first glance, seem awry.Ahmed proposes that a queer phenomenology might investigate not only how the concept of orientation is informed by phenomenology but also the orientation of phenomenology itself. Thus she reflects on the significance of the objects that appear—and those that do not—as signs of orientation in classic phenomenological texts such as Husserl’s Ideas. In developing a queer model of orientations, she combines readings of phenomenological texts—by Husserl, Heidegger, Merleau-Ponty, and Fanon—with insights drawn from queer studies, feminist theory, critical race theory, Marxism, and psychoanalysis. Queer Phenomenology points queer theory in bold new directions.

    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?

    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.

    Increasingly this term is used to illustrate a bewildering array of ideas from key lines and the occult, to urban walking and political radicalism. But where does it come from and what exactly does it mean? This book examines the origins of psychogeography in the Situationist Movement of the 1950s, exploring the theoretical background and its political applications as well as the work of early practitioners such as Guy Debord and Raoul Vaneigem. Elsewhere, psychogeographic ideas continue to find retrospective validation in much earlier traditions from the visionary writing of William Blake and Thomas De Quincey to the rise of the flaneur on the streets of 19th century Paris and on through the avant-garde experimentation of the Surrealists. These precursors to psychogeography are discussed here alongside their modern counterparts, for today these ideas hold greater currency than ever through the popularity of writers and filmmakers such as Iain Sinclair and Peter Ackroyd, Stewart Home and Patrick Keiller. From Urban Wandering to Cognitive Mapping, from the Derive to Detournement, psychogeography provides us with new ways of apprehending our surroundings, transforming the familiar streets of our everyday experience into something new and unexpected. This guide conducts the reader through this process, offering both an explanation and definition of the terms involved, and an analysis of the key figures and their work as well as practical information on psychogeographical groups and organizations.

    Thus did Harriet Beecher Stowe announce her decision to beginwork on what would become one of the most influential novels ever written. The subject she had hesitated to meddle with was slavery, and the novel, of course, was Uncle Tom's Cabin. Still debated today for its portrayal of African Americans and its unresolved place in the literary canon, Stowe'sbest-known work was first published in weekly installments from June 5, 1851 to April 1, 1852. It caused such a stir in both the North and South, and even in Great Britain, that when Stowe met President Lincoln in 1862 he is said to have greeted her with the words, So you are the little woman whowrote the book that created this great war! In this landmark book, the first full-scale biography of Harriet Beecher Stowe in over fifty years, Joan D. Hedrick tells the absorbing story of this gifted, complex, and contradictory woman. Hedrick takes readers into the multilayered world of nineteenth century morals and mores, exploring theinfluence of then-popular ideas of true womanhood on Stowe's upbringing as a member of the outspoken Beecher clan, and her eventful life as a writer and shaper of public opinion who was also a mother of seven. It offers a lively record of the flourishing parlor societies that launched andsustained Stowe throughout the 44 years of her career, and the harsh physical realities that governed so many women's lives. The epidemics, high infant mortality, and often disastrous medical practices of the day are portrayed in moving detail, against the backdrop of western expansion, and thegreat social upheaval accompanying the abolitionist movement and the entry of women into public life. Here are Stowe's public triumphs, both before and after the Civil War, and the private tragedies that included the death of her adored eighteen month old son, the drowning of another son, and the alcohol and morphine addictions of two of her other children. The daughter, sister, and wife ofprominent ministers, Stowe channeled her anguish and her ambition into a socially acceptable anger on behalf of others, transforming her private experience into powerful narratives that moved a nation. Magisterial in its breadth and rich in detail, this definitive portrait explores the full measure of Harriet Beecher Stowe's life, and her contribution to American literature. Perceptive and engaging, it illuminates the career of a major writer during the transition of literature from anamateur pastime to a profession, and offers a fascinating look at the pains, pleasures, and accomplishments of women's lives in the last century.

    This invasion of the world by what Marc Auge calls ‘non-space’ results in a profound alteration of awareness: something we perceive, but only in a partial and incoherent manner. Auge uses the concept of ‘supermodernity’ to describe the logic of these late-capitalist phenomena—a logic of excessive information and excessive space. In this fascinating and lucid essay he seeks to establish and intellectual armature for an anthropology of supermodernity. Starting with an attempt to disentangle anthropology from history, Auge goes on to map the distinction between place, encrusted with historical monuments and creative social life, and non-place, to which individuals are connected in a uniform manner and where no organic social life is possible.Unlike Baudelairean modernity, where old and new are interwoven, supermodernity is self-contained: from the motorway or aircraft, local or exotic particularities are presented two-dimensionally as a sort of theme-park spectacle. Auge does not suggest that supermodernity is all-encompassing: place still exist outside non-place and tend to reconstitute themselves inside it. But he argues powerfully that we are in transit through non-place for more and more of our time, as if between immense parentheses, and concludes that this new form of solitude should become the subject of an anthropology of its own.

    We are plunged into the different worlds in which Derrida lived and worked: pre-independence Algeria, the microcosm of the École Normale Supérieure, the cluster of structuralist thinkers, and the turbulent events of 1968 and after. We meet the remarkable series of leading writers and philosophers with whom Derrida struck up a friendship: Louis Althusser, Emmanuel Levinas, Jean Genet, and Hélène Cixous, among others. We also witness an equally long series of often brutal polemics fought over crucial issues with thinkers such as Michel Foucault, Jacques Lacan, John R. Searle, and Jürgen Habermas, as well as several controversies that went far beyond academia, the best known of which concerned Heidegger and Paul de Man. We follow a series of courageous political commitments in support of Nelson Mandela, illegal immigrants, and gay marriage. And we watch as a concept – deconstruction – takes wing and exerts an extraordinary influence way beyond the philosophical world, on literary studies, architecture, law, theology, feminism, queer theory, and postcolonial studies.In writing this compelling and authoritative biography, Benoît Peeters talked to over a hundred individuals who knew and worked with Derrida. He is also the first person to make use of the huge personal archive built up by Derrida throughout his life and of his extensive correspondence. Peeters’ book gives us a new and deeper understanding of the man who will perhaps be seen as the major philosopher of the second half of the twentieth century.

    The book consists of a series of essays treating, among other topics, the definition of orthodox Marxism, the question of legality and illegality, Rosa Luxemburg as a Marxist, the changing function of Historic Marxism, class consciousness, and the substantiation and consciousness of the Proletariat. Writing in 1968, on the occasion of the appearance of his collected works, Lukacs evaluated the influence of this book as follows:"For the historical effect of History and Class Consciousness and also for the actuality of the present time one problem is of decisive importance: alienation, which is here treated for the first time since Marx as the central question of a revolutionary critique of capitalism, and whose historical as well as methodological origins are deeply rooted in Hegelian dialectic. It goes without saying that the problem was omnipresent. A few years after History and Class Consciousness was published, it was moved into the focus of philosophical discussion by Heidegger in his Being and Time, a place which it maintains to this day largely as a result of the position occupied by Sartre and his followers. The philologic question raised by L. Goldmann, who considered Heidegger's work partly as a polemic reply to my (admittedly unnamed) work, need not be discussed here. It suffices today to say that the problem was in the air, particularly if we analyze its background in detail in order to clarify its effect, the mixture of Marxist and Existentialist thought processes, which prevailed especially in France immediately after the Second World War. In this connection priorities, influences, and so on are not particularly significant. What is important is that the alienation of man was recognized and appreciated as the central problem of the time in which we live, by bourgeois as well as proletarian, by politically rightist and leftist thinkers. Thus, History and Class Consciousness exerted a profound effect in the circles of the youthful intelligentsia."

    In this unparalleled book, Marshall Berman takes account of the social changes that swept millions of people into the capitalist world and the impact of modernism on art, literature and architecture. This new edition contains an updated preface addressing the critical role the onset of modernism played in popular democratic upheavals in the late 1920s.

    Rather, their aim is to show how theology can set out from hope and begin to consider its theme in an eschatological light. For this reason they inquire into the ground of the hope of Christian faith and into the responsible exercise of this hope in thought and action in the world today. The various critical discussions should not be understood as rejections and condemnations. They are necessary conversations on a common subject which is so rich that it demands continual new approaches.

    She wrote it but she shouldn't have. She wrote it but look what she wrote about. She wrote it but she isn't really an artist, and it isn't really art. She wrote it but she had help. She wrote it but she's an anomaly. She wrote it BUT..." How to Suppress Women's Writing is a meticulously researched and humorously written "guidebook" to the many ways women and other "minorities" have been barred from producing written art. In chapters entitled "Prohibitions," "Bad Faith," "Denial of Agency," Pollution of Agency," "The Double Standard of Content," "False Categorization," "Isolation," "Anomalousness," "Lack of Models," Responses," and "Aesthetics" Joanna Russ names, defines, and illustrates those barriers to art-making we may have felt but which tend to remain unnamed and thus insolvable.

    Ricoeur here examines the creation of meaning at the textual level, with narrative rather than metaphor as the ruling concern.Ricoeur finds a "healthy circle" between time and narrative: time is humanized to the extent that it portrays temporal experience. Ricoeur proposes a theoretical model of this circle using Augustine's theory of time and Aristotle's theory of plot and, further, develops an original thesis of the mimetic function of narrative. He concludes with a comprehensive survey and critique of modern discussions of historical knowledge, understanding, and writing from Aron and Mandelbaum in the late 1930s to the work of the Annales school and that of Anglophone philosophers of history of the 1960s and 1970s."This work, in my view, puts the whole problem of narrative, not to mention philosophy of history, on a new and higher plane of discussion."—Hayden White, History and Theory "Superb. . . . A fine point of entrance into the work of one of the eminent thinkers of the present intellectual age."—Joseph R. Gusfield, Contemporary Sociology