Targeting cultural icons as diverse as Madonna and Spike Lee, Outlaw Culture presents a collection of essays that pulls no punches. As hooks herself notes, interrogations of popular culture can be a 'powerful site for intervention, challenge and change'. And intervene, challenge and change is what hooks does best.

    In Objectivity, Lorraine Daston and Peter Galison chart the emergence of objectivity in the mid-nineteenth-century sciences -- and show how the concept differs from alternatives, truth-to-nature and trained judgment. This is a story of lofty epistemic ideals fused with workaday practices in the making of scientific images.From the eighteenth through the early twenty-first centuries, the images that reveal the deepest commitments of the empirical sciences -- from anatomy to crystallography -- are those featured in scientific atlases: the compendia that teach practitioners of a discipline what is worth looking at and how to look at it. Atlas images define the working objects of the sciences of the eye: snowflakes, galaxies, skeletons, even elementary particles.Galison and Daston use atlas images to uncover a hidden history of scientific objectivity and its rivals. Whether an atlas maker idealizes an image to capture the essentials in the name of truth-to-nature or refuses to erase even the most incidental detail in the name of objectivity or highlights patterns in the name of trained judgment is a decision enforced by an ethos as well as by an epistemology.As Daston and Galison argue, atlases shape the subjects as well as the objects of science. To pursue objectivity -- or truth-to-nature or trained judgment -- is simultaneously to cultivate a distinctive scientific self wherein knowing and knower converge. Moreover, the very point at which they visibly converge is in the very act of seeing not as a separate individual but as a member of a particular scientific community. Embedded in the atlas image, therefore, are the traces of consequential choices about knowledge, persona, and collective sight. Objectivity is a book addressed to any one interested in the elusive and crucial notion of objectivity -- and in what it means to peer into the world scientifically.

    Contrasting the views of medical science with those of ordinary women from diverse social and economic backgrounds, anthropologist Emily Martin presents unique fieldwork on American culture and uncovers the metaphors of economy and alienation that pervade women's imaging of themselves and their bodies. A new preface examines some of the latest medical ideas about women's reproductive cycles.

    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.

    How do we recognize them as members of our world? We are related to them as transient participants in common publics. Indeed, most of us would find it nearly impossible to imagine a social world without publics. In the eight essays in this book, Michael Warner addresses the question: What is a public? According to Warner, the idea of a public is one of the central fictions of modern life. Publics have powerful implications for how our social world takes shape, and much of modern life involves struggles over the nature of publics and their interrelations. The idea of a public contains ambiguities, even contradictions. As it is extended to new contexts, politics, and media, its meaning changes in ways that can be difficult to uncover. Combining historical analysis, theoretical reflection, and extensive case studies, Warner shows how the idea of a public can reframe our understanding of contemporary literary works and politics and of our social world in general. In particular, he applies the idea of a public to the junction of two intellectual traditions: public-sphere theory and queer theory.

    Eurocentrism. Caribbean Studies. British Studies. To the forces of cultural nationalism hunkered down in their camps, this bold hook sounds a liberating call. There is, Paul Gilroy tells us, a culture that is not specifically African, American, Caribbean, or British, but all of these at once, a black Atlantic culture whose themes and techniques transcend ethnicity and nationality to produce something new and, until now, unremarked. Challenging the practices and assumptions of cultural studies, "The Black Atlantic" also complicates and enriches our understanding of modernism.Debates about postmodernism have cast an unfashionable pall over questions of historical periodization. Gilroy bucks this trend by arguing that the development of black culture in the Americas arid Europe is a historical experience which can be called modern for a number of clear and specific reasons. For Hegel, the dialectic of master and slave was integral to modernity, and Gilroy considers the implications of this idea for a transatlantic culture. In search of a poetics reflecting the politics and history of this culture, he takes us on a transatlantic tour of the music that, for centuries, has transmitted racial messages and feeling around the world, from the Jubilee Singers in the nineteenth century to Jimi Hendrix to rap. He also explores this internationalism as it is manifested in black writing from the "double consciousness" of W. E. B. Du Bois to the "double vision" of Richard Wright to the compelling voice of Toni Morrison.In a final tour de force, Gilroy exposes the shared contours of black and Jewish concepts of diaspora in order both to establish a theoretical basis for healing rifts between blacks and Jews in contemporary culture and to further define the central theme of his book: that blacks have shaped a nationalism, if not a nation, within the shared culture of the black Atlantic.

    They come in many shapes: loving a man or a woman who will not commit to us, being heartbroken when we're abandoned by a lover, engaging in Sisyphean internet searches, coming back lonely from bars, parties, or blind dates, feeling bored in a relationship that is so much less than we had envisaged - these are only some of the ways in which the search for love is a difficult and often painful experience.Despite the widespread and almost collective character of these experiences, our culture insists they are the result of faulty or insufficiently mature psyches. For many, the Freudian idea that the family designs the pattern of an individual's erotic career has been the main explanation for why and how we fail to find or sustain love. Psychoanalysis and popular psychology have succeeded spectacularly in convincing us that individuals bear responsibility for the misery of their romantic and erotic lives. The purpose of this book is to change our way of thinking about what is wrong in modern relationships. The problem is not dysfunctional childhoods or insufficiently self-aware psyches, but rather the institutional forces shaping how we love.The argument of this book is that the modern romantic experience is shaped by a fundamental transformation in the ecology and architecture of romantic choice. The samples from which men and women choose a partner, the modes of evaluating prospective partners, the very importance of choice and autonomy and what people imagine to be the spectrum of their choices: all these aspects of choice have transformed the very core of the will, how we want a partner, the sense of worth bestowed by relationships, and the organization of desire.This book does to love what Marx did to commodities: it shows that it is shaped by social relations and institutions and that it circulates in a marketplace of unequal actors.

    A distinguished evolutionary biologist, Roughgarden takes on the medical establishment, the Bible, social science—and even Darwin himself. She leads the reader through a fascinating discussion of diversity in gender and sexuality among fish, reptiles, amphibians, birds, and mammals, including primates. Evolution's Rainbow explains how this diversity develops from the action of genes and hormones and how people come to differ from each other in all aspects of body and behavior. Roughgarden reconstructs primary science in light of feminist, gay, and transgender criticism and redefines our understanding of sex, gender, and sexuality. Witty, playful, and daring, this book will revolutionize our understanding of sexuality.Roughgarden argues that principal elements of Darwinian sexual selection theory are false and suggests a new theory that emphasizes social inclusion and control of access to resources and mating opportunity. She disputes a range of scientific and medical concepts, including Wilson's genetic determinism of behavior, evolutionary psychology, the existence of a gay gene, the role of parenting in determining gender identity, and Dawkins's "selfish gene" as the driver of natural selection. She dares social science to respect the agency and rationality of diverse people; shows that many cultures across the world and throughout history accommodate people we label today as lesbian, gay, and transgendered; and calls on the Christian religion to acknowledge the Bible's many passages endorsing diversity in gender and sexuality. Evolution's Rainbow concludes with bold recommendations for improving education in biology, psychology, and medicine; for democratizing genetic engineering and medical practice; and for building a public monument to affirm diversity as one of our nation's defining principles.

    Wright Mills is best remembered for his highly acclaimed work The Sociological Imagination, in which he set forth his views on how social science should be pursued. Hailed upon publication as a cogent and hard-hitting critique, The Sociological Imagination took issue with the ascendant schools of sociology in the United States, calling for a humanist sociology connecting the social, personal, and historical dimensions of our lives. The sociological imagination Mills calls for is a sociological vision, a way of looking at the world that can see links between the apparently private problems of the individual and important social issues.

    ” —George Lipsitz“The text is of great value to anyone working on issues pertaining to the fantastic and the uncanny.”  —American Studies International“Ghostly Matters immediately establishes Avery Gordon as a leader among her generation of social and cultural theorists in all fields. The sheer beauty of her language enhances an intellectual brilliance so daunting that some readers will mark the day they first read this book. One must go back many more years than most of us can remember to find a more important book.” —Charles LemertDrawing on a range of sources, including the fiction of Toni Morrison and Luisa Valenzuela (He Who Searches), Avery Gordon demonstrates that past or haunting social forces control present life in different and more complicated ways than most social analysts presume. Written with a power to match its subject, Ghostly Matters has advanced the way we look at the complex intersections of race, gender, and class as they traverse our lives in sharp relief and shadowy manifestations.Avery F. Gordon is professor of sociology at the University of California, Santa Barbara.Janice Radway is professor of literature at Duke University.

    His work spans some sixty years and includes original work on a diverse range of subjects, from dialectical materialism to architecture, urbanism and the experience of everyday life. The Production of Space is his major philosophical work and its translation has been long awaited by scholars in many different fields. The book is a search for a reconciliation between mental space (the space of the philosophers) and real space (the physical and social spheres in which we all live). In the course of his exploration, Henri Lefebvre moves from metaphysical and ideological considerations of the meaning of space to its experience in the everyday life of home and city. He seeks, in other words, to bridge the gap between the realms of theory and practice, between the mental and the social, and between philosophy and reality. In doing so, he ranges through art, literature, architecture and economics, and further provides a powerful antidote to the sterile and obfuscatory methods and theories characteristic of much recent continental philosophy. This is a work of great vision and incisiveness. It is also characterized by its author's wit and by anecdote, as well as by a deftness of style which Donald Nicholson-Smith's sensitive translation precisely captures.

    In the two decades since, the book has inspired controversy and heated debate. Praise for The Sexual Politics of Meat: CAROL J. ADAMS i s the author of The Pornography of Meat (Continuum, 2004), and co-author of Beyond Animal Rights (Continuum, 2000), and The Bedside, Bathtub, and Armchair Companion to Jane Austen (Continuum, 2008). She has toured as a speaker throughout the United States, Canada, and Europe. More information can be found at her website: http://www.triroc.com/caroladams

    But why not when we're good? Primates and Philosophers tackles this question by exploring the biological foundations of one of humanity's most valued traits: morality.In this provocative book, primatologist Frans de Waal argues that modern-day evolutionary biology takes far too dim a view of the natural world, emphasizing our "selfish" genes. Science has thus exacerbated our reciprocal habits of blaming nature when we act badly and labeling the good things we do as "humane." Seeking the origin of human morality not in evolution but in human culture, science insists that we are moral by choice, not by nature.Citing remarkable evidence based on his extensive research of primate behavior, de Waal attacks "Veneer Theory," which posits morality as a thin overlay on an otherwise nasty nature. He explains how we evolved from a long line of animals that care for the weak and build cooperation with reciprocal transactions. Drawing on both Darwin and recent scientific advances, de Waal demonstrates a strong continuity between human and animal behavior. In the process, he also probes issues such as anthropomorphism and human responsibilities toward animals.Based on the Tanner Lectures de Waal delivered at Princeton University's Center for Human Values in 2004, Primates and Philosophers includes responses by the philosophers Peter Singer, Christine M. Korsgaard, and Philip Kitcher and the science writer Robert Wright. They press de Waal to clarify the differences between humans and other animals, yielding a lively debate that will fascinate all those who wonder about the origins and reach of human goodness.The University Center for Human Values Series.

    It is a strident critique of logocentrism and phallogocentrism, having much in common with Jacques Derrida's earlier thought. The essay also calls for an acknowledgment of universal bisexuality or polymorphous perversity, a precursor of queer theory's later emphases, and swiftly rejects many kinds of essentialism which were still common in Anglo-American feminism at the time. The essay also exemplifies Cixous's style of writing in that it is richly intertextual, making a wide range of literary allusions.(From Wikipedia)

    In eleven acute and widely ranging essays, Irigaray reconsiders the question of female sexuality in a variety of contexts that are relevant to current discussion of feminist theory and practice. Among the topics she treats are the implications of the thought of Freud and Lacan for understanding womanhood and articulating feminine discourse; classic views on the significance of the difference between male and female sex organs; and the experience of erotic pleasure in men and women. She also takes up explicitly the question of economic exploitation of women; in an astute reading of Marx she shows that the subjection of woman has been institutionalized by her reduction to an object of economic exchange. Throughout Irigaray seeks to dispute and displace male-centered structures of language and thought through a challenging writing practice that takes a first step toward a woman's discourse, a discourse that would put an end to Western culture's enduring phallocentrism. Makin more direct and accessible the subversive challenge of Speculum of the Other Woman, this volume--skillfully translated by Catherine Porter with Carolyn Burke--will be essential reading for anyone seriously concerned with contemporary feminist issues.