We have long since lost our faith in the idea that human beings could achieve human happiness in some future ideal state-a state that Thomas More, writing five centuries ago, tied to a topos, a fixed place, a land, an island, a sovereign state under a wise and benevolent ruler. But while we have lost our faith in utopias of all hues, the human aspiration that made this vision so compelling has not died. Instead it is re-emerging today as a vision focused not on the future but on the past, not on a future-to-be-created but on an abandoned and undead past that we could call retrotopia.
The emergence of retrotopia is interwoven with the deepening gulf between power and politics that is a defining feature of our contemporary liquid-modern world-the gulf between the ability to get things done and the capability of deciding what things need to be done, a capability once vested with the territorially sovereign state. This deepening gulf has rendered nation-states unable to deliver on their promises, giving rise to a widespread disenchantment with the idea that the future will improve the human condition and a mistrust in the ability of nation-states to make this happen. True to the utopian spirit, retrotopia derives its stimulus from the urge to rectify the failings of the present human condition-though now by resurrecting the failed and forgotten potentials of the past. Imagined aspects of the past, genuine or putative, serve as the main landmarks today in drawing the road-map to a better world. Having lost all faith in the idea of building an alternative society of the future, many turn instead to the grand ideas of the past, buried but not yet dead. Such is retrotopia, the contours of which are examined by Zygmunt Bauman in this sharp dissection of our contemporary romance with the past.
We are all fascinated by the mystery of metamorphosis - of the caterpillar that transforms itself into a butterfly. Their bodies have almost nothing in common. They don't share the same world: one crawls on the ground and the other flutters its wings in the air. And yet they are one and the same life. Emanuele Coccia argues that metamorphosis - the phenomenon that allows the same life to subsist in disparate bodies - is the relationship that binds all species together and unites the living with the non-living. Bacteria, viruses, fungi, plants, animals: they are all one and the same life. Each species, including the human species, is the metamorphosis of all those that preceded it - the same life, cobbling together a new body and a new form in order to exist differently. And there is no opposition between the living and the non-living: life is always the reincarnation of the non-living, a carnival of the telluric substance of a planet - the Earth - that continually draws new faces and new ways of being out of even the smallest particle of its disparate body. By highlighting what joins humans together with other forms of life, Coccia's brilliant reflection on metamorphosis encourages us to abandon our view of the human species as static and independent and to recognize instead that we are part of a much larger and interconnected form of life.
The pelvic exam. If you've ever had one, you're probably already wincing. It might be considered a routine medical procedure, but for most of us, it is anything from unpleasant to traumatic.
In Exposed, noted historian Wendy Kline uncovers the procedure's fascinating-and often disturbing-history. From gynecological research on enslaved women's bodies to nonconsensual practice on anesthetized patients, the pelvic exam as we know it today carries the burden of its sordid past. Its story is one of pain and pleasure, life-saving discoveries and heartbreaking encounters, questionable procedures and triumphant breakthroughs. Drawing on previously unpublished archival sources, along with interviews with patients, providers, and activists, Kline traces key moments and movements in gynecological history, from the surgeons of the nineteenth century to the OB/GYNs of today.
This powerful book reminds us that the pelvic exam is has never been "just" a medical procedure, and that we can no longer afford to let the pelvic exam remain unexamined.
The pace of modern life is undoubtedly speeding up, yet this acceleration does not seem to have made us any happier or more content. If acceleration is the problem, then the solution, argues Hartmut Rosa in this major new work, lies in "resonance." The quality of a human life cannot be measured simply in terms of resources, options, and moments of happiness; instead, we must consider our relationship to, or resonance with, the world. Applying his theory of resonance to many domains of human activity, Rosa describes the full spectrum of ways in which we establish our relationship to the world, from the act of breathing to the adoption of culturally distinct worldviews. He then turns to the realms of concrete experience and action - family and politics, work and sports, religion and art - in which we as late modern subjects seek out resonance. This task is proving ever more difficult as modernity's logic of escalation is both cause and consequence of a distorted relationship to the world, at individual and collective levels. As Rosa shows, all the great crises of modern society - the environmental crisis, the crisis of democracy, the psychological crisis - can also be understood and analyzed in terms of resonance and our broken relationship to the world around us. Building on his now classic work on acceleration, Rosa's new book is a major new contribution to the theory of modernity, showing how our problematic relation to the world is at the crux of some of the most pressing issues we face today. This bold renewal of critical theory for our times will be of great interest to students and scholars across the social sciences and humanities.
Susanna Rustin's Sexed is a radical retelling of the story of British feminism. Starting in the revolutionary 1790s and ending in the present day, she introduces the 1830s radicals who demanded "LIBERTY FOR EVER!", Victorian petitioners who expected to be dead before women won the vote, and rival camps of suffragists who embraced and rejected violence. She considers the contributions of the first female MPs, as well as activists including the Greenham peace protesters and the black and Asian women's groups of the 1970s and 1980s.
Her goal? To show how successive generations have fiercely contested what it means to be a woman, and why this matters. Biology on its own is not destiny. But this book argues that differences between male and female bodies have always been feminist issues. While gender is a useful concept, women cannot be supported by a politics that forgets that they, like men, are sexed.
In our busy and hurried lives, we are losing the ability to be inactive. Human existence becomes fully absorbed by activity - even leisure, treated as a respite from work, becomes part of the same logic. Intense life today means first of all more performance or more consumption. We have forgotten that it is precisely inactivity, which does not produce anything, that represents an intense and radiant form of life. For Byung-Chul Han, inactivity constitutes the human. Without moments of pause or hesitation, acting deteriorates into blind action and reaction. When life follows the rule of stimulus-response and need-satisfaction, it atrophies into pure survival: naked biological life. If we lose the ability to be inactive, we begin to resemble machines that simply function. True life begins when concern for survival, for the exigencies of mere life, ends. The ultimate purpose of all human endeavour is inactivity. In a beautifully crafted ode to the art of being still, Han shows that the current crisis in our society calls for a very different way of life: one based on the vita contemplative. He pleads for bringing our ceaseless activities to a stop and making room for the magic that happens in between. Life receives its radiance only from inactivity.
Do you worry that your understanding of English grammar isn't what it should be? It may not be your fault. For hundreds of years, vague and confused ideas about how to state the rules have been passed down from one generation to the next. The available books for the general reader - thousands of them, shamelessly plagiarizing each other - repeat the same misguided definitions and generalizations that appeared in the schoolbooks used by your great-great-grandparents.
Geoffrey K. Pullum thinks you deserve better. In this book he breaks away from the tradition. Presupposing no prior knowledge or technical terms, he provides an informal introduction to the essential concepts underlying grammar and usage. With his foundation, you will be equipped to understand the classification of words, the structure of phrases and clauses, and why some supposed grammar rules are really just myths. Also covered are some of the key points about spelling, apostrophes, hyphens, capitalization, and punctuation.
Illuminating, witty, and incisive, The Truth About English Grammar is a vital book for all who love writing, reading, and thinking about English.
A war is being waged against the Past. Whether it's toppling statues, decolonising the curriculum or erasing terms from our vocabulary, a cultural crusade is underway designed to render the past toxic. It is condemned as enemy territory and has become the target of venomous hate. What is at stake in provoking such a strong sense of societal shame towards Western history?
In this book, Frank Furedi mounts a fierce defence of the past and calls for a fight back against the delegitimization of its ideals and accomplishments. Casting the past as a story of shame has become a taken-for granted outlook permeating the educational and cultural life of western society from the top down. Its advocates may see it as a cultural imperative, but a society that loses touch with its past will face a permanent crisis of identity. Squandering the wisdom provided by our historical inheritance means betraying humanity's positive achievements. Challenging this great betrayal, Furedi argues, is one of the most important battles of our time.
Recent decades of neoliberal rule have seen authoritarian turns in many governments, and these decades have also been marked by increasing violence against women. The systematic killing of women in Ciudad Juárez, Mexico, has given way to a violent surge that is worldwide in its scope, concentrated in places where the state's traditional, sovereign functions have broken down. Femicide is no longer just an intimate event: it has become anonymous and systematic, a crime of power. An intensified form of capitalism, the product of a colonial modernity that is still with us, now fuels new wars on women, which destroy society while targeting women's bodies.
Understanding this new, violent turn within patriarchy-which Rita Segato considers the primal form of human domination-means moving patriarchy from the margins to the center of our social analysis. According to Segato, it is only by revitalizing community and repoliticizing domestic space that we can redirect history towards a different destiny. At stake is nothing less than the future of humanity.
The world cannot address its pressing environmental problems without China. But can China be relied upon as a steadfast steward of nature, as its leaders have claimed in recent years?
Prominent environmental campaigner and reporter Ma Tianjie gets to the heart of China's remarkable ecological transformation to answer this question. He takes us on a journey through the country's thirty-year struggle to clean up its rivers, clear its air and stabilize carbon emissions, drawing out the complex political impulses that have helped and hindered progress. Anchoring his storytelling in some of China's major environmental challenges - from Beijing's `airpocalypse' to the cancer villages of the Huai River basin, he shows how the ideas and actions of few extraordinary individuals were critical in changing China from a heavily polluted country to a place where environmental issues are high on the agenda. The complex ecological tapestry Ma paints illuminates the key ideas, experiences and influences that have shaped China's environmental consciousness and will continue to frame the search for green China well into the twenty-first century.
Humans are the most intelligent beings this planet has ever produced. But how is it that we can travel into space, cure diseases and decode the fundamentals of life, and at the same time find ourselves faced with an existential crisis that threatens to overwhelm us? What lies behind this uncharacteristic failure to master the most important challenge of our existence? In this compelling book, the leading archaeogeneticist Johannes Krause and the journalist Thomas Trappe investigate what DNA can tell us about how we got where we are and what our future might be. They show how the first humans were defeated again and again and suffered fatal setbacks, and how Homo sapiens succeeded in conquering continents, overcoming natural borders, and bringing other species under its control. But the genetic blueprint that enabled us to get to the place where we are today had one flaw: it didn't factor in planetary boundaries. Now that we are approaching those boundaries for the first time after millions of years of evolution, an urgent question arises: can we learn to live within the available planetary limits, or are we doomed by our DNA to continue to expand, consume, and absorb the resources around us to the point of exhaustion, consigning ourselves and other species to extinction? Has our seemingly unstoppable rise met its ultimate end? While the looming climate crisis does not augur well for humanity's capacity to adapt to the new situation in which it finds itself, we are not at the mercy of our DNA - or at least we don't have to be. But can we harness the lessons of the past to survive the present?
Faced with growing inequalities and new forms of domination and exploitation, can the movement of emancipation take on a new life today, or has it been arrested by the powers of repression and normalization?
In order to address this question, Jacques Rancière pays close attention to the sociopolitical rhythms of our time, listening for the figures of trembling and oscillation that are often drowned out by the deafening hubbub of the media. He questions the relationship between democracies and the very concept of democracy, and questions what, in the social movements and protests taking place today, offers a possibility of emancipation. Emancipation means breaking out of the established hierarchies, proposing a ludic attitude of free-floating distance and bringing into it a space of equality to replace the dominant order of inequalities.
In five conversations on politics, art, literature, philosophy and cinema, Jacques Rancière and Aliocha Wald Lasowski consider the form, experience and collectives which characterise emancipation. In so doing, they imagine the world of tomorrow and the radical utopias that will bring it closer to us.
Beauty today is a paradox. The cult of beauty is ubiquitous but it has lost its transcendence and become little more than an aspect of consumerism, the aesthetic dimension of capitalism. The sublime and unsettling aspects of beauty have given way to corporeal pleasures and 'likes', resulting in a kind of 'pornography' of beauty. In this book, cultural theorist Byung-Chul Han reinvigorates aesthetic theory for our digital age. He interrogates our preoccupation with all things slick and smooth, from Jeff Koon's sculptures and the iPhone to Brazilian waxing. Reaching far deeper than our superficial reactions to viral videos and memes, Han reclaims beauty, showing how it manifests itself as truth, temptation and even disaster. This wide-ranging and profound exploration of beauty, encompassing ethical and political considerations as well as aesthetic, will appeal to all those interested in cultural and aesthetic theory, philosophy and digital media.
What we call growth today is in fact a tumorous growth, a cancerous proliferation which is disrupting the social organism. These tumours endlessly metastasize and grow with an inexplicable, deadly vitality. At a certain point this growth is no longer productive, but rather destructive. Capitalism passed this point long ago. Its destructive forces cause not only ecological and social catastrophes but also mental collapse. The destructive compulsion to perform combines self-affirmation and self-destruction in one. We optimize ourselves to death. Brutal competition ends in destruction. It produces an emotional coldness and indifference towards others as well as towards one's own self. The devastating consequences of capitalism suggest that a death drive is at work. Freud initially introduced the death drive hesitantly, but later admitted that he `couldn't think beyond it' as the idea of the death drive became increasingly central to his thought. Today, it is impossible to think about capitalism without considering the death drive.
Ditching the stuffy hang-ups and benighted sexual traditionalism of the past is an unambiguously positive thing. The sexual revolution has liberated us to enjoy a heady mixture of erotic freedom and personal autonomy. Right? Wrong, argues Louise Perry in her provocative new book. Although it would be neither possible nor desirable to turn the clock back to a world of pre-60s sexual mores, she argues that the amoral libertinism and callous disenchantment of liberal feminism and our contemporary hypersexualised culture represent more loss than gain. The main winners from a world of rough sex, hook-up culture and ubiquitous porn - where anything goes and only consent matters - are a tiny minority of high-status men, not the women forced to accommodate the excesses of male lust. While dispensing sage advice to the generations paying the price for these excesses, she makes a passionate case for a new sexual culture built around dignity, virtue and restraint. This counter-cultural polemic from one of the most exciting young voices in contemporary feminism should be read by all men and women uneasy about the mindless orthodoxies of our ultra-liberal era.
Also available as an audiobook narrated by the author.
T. M. Scanlon is one of the world's leading philosophers, widely known for his contractualist moral theory and his distinctive account of moral responsibility and blame. In these important essays, written between 2001 and 2021, Scanlon reflects on the lines of thinking that led him to these views, considers objections to them, and locates them in relation to the views of others, including Derek Parfit, Harry Frankfurt, Gary Watson, and Christine Korsgaard.
The result will be essential reading for scholars and students in moral philosophy, political philosophy, and the philosophy of law.
The role of slavery in driving Britain's economic development is often debated, but seldom given a central place. In their remarkable new book, Maxine Berg and Pat Hudson 'follow the money' to document in revealing detail the role of slavery in the making of Britain's industrial revolution. Slavery was not just a source of wealth for a narrow circle of slave owners who built grand country houses and filled them with luxuries. The forces set in motion by the slave and plantation trades seeped into almost every aspect of the economy and society. In textile mills, iron and copper smelting, steam power, and financial institutions, slavery played a crucial part. Things we might think far removed from the taint of slavery, such as eighteenth-century fashions for indigo-patterned cloth, sweet tea, snuff boxes, mahogany furniture, ceramics and silverware, were intimately connected. Even London's role as a centre for global finance was partly determined by the slave trade as insurance, financial trading and mortgage markets were developed in the City to promote distant and risky investments in enslaved people. The result is a bold and unflinching account of how Britain became a global superpower, and how the legacy of slavery persists. Acknowledging Britain's role in slavery is not just about toppling statues and renaming streets. We urgently need to come to terms with slavery's inextricable links with Western capitalism, and the ways in which many of us continue to benefit from slavery to this day.
Since the brutal massacre perpetrated by Hamas on 7 October and the subsequent bombing and invasion of Gaza, the Israeli-Palestinian conflict has been thrust back to the centre of the world's attention. How can this deep-rooted conflict, stretching back for more than 75 years, be brought to an end? What kind of political structure might one day enable Israelis and Palestinians to overcome the seemingly interminable cycle of violence and live in peace with one another?
For many years, politicians and citizens of different persuasions have called for a two-state solution - two independent states, Israel and Palestine, co-existing side by side. This was Shlomo Sand's view too: a distinguished Israeli historian and political activist on the left, he had long supported the idea of a two-state solution. But as more and more settlements were built in the occupied West Bank and millions of Palestinians were forced to live in a situation of de facto apartheid, deprived of their basic civil rights and political freedoms, he came to the conclusion that the two-state solution had become an empty formula that no one seriously intended to implement.
It was in this context that Sand sought to find an alternative way out of the Israeli-Palestinian imbroglio. His journey into the dark corners of Zionism's ideological past threw up some surprises. He discovered that some Zionists and other Jewish intellectuals had rejected the idea of an exclusive Jewish state and had supported moves to create a bi-national federation. They believed that only egalitarian integration within the framework of a common state would ensure that Israel could be a safe haven for all of its inhabitants. While the chances of realizing this egalitarian vision may seem remote in the current hostile context, it may well be that a bi-national state in which Israelis and Palestinians are treated as equals is the only realistic solution in the end.
Capitalism is failing us. Instead of bringing a decent life for the majority, it generates an outrageous gap between the rich and the rest, unaffordable housing, a profit-driven healthcare system, skyrocketing educational debt, racial and gender inequality, and the threat of climate disaster. Economist David Kotz argues that it's time we built a new socialism for the unique challenges of the twenty-first century.
The problems of capitalism are too profound for reform, Kotz writes. Reform can help, but only temporarily, and not for all. Nor can we turn back to the socialist experiments of the twentieth century. But we can learn from those experiments, both their successes and failures, to build a democratic and participatory economic and political system. The result would be a sustainable future of economic justice, equality, material comfort, human development, and meaningful freedom. The journey towards a new socialism may be difficult. But Kotz combines a clear and rigorous account of how socialism can be made to work with a realistic strategy for how to get there. This is the book we need to help us escape the cruelties of our capitalist present.
Carol Gilligan's landmark book In a Different Voice - the "little book that started a revolution" - brought women's voices to the fore in work on the self and moral development, enabling women to be heard in their own right, and with their own integrity, for the first time. Forty years later, Gilligan returns to the subject matter of her classic book, re-examining its central arguments and concerns from the vantage point of the present. Thanks to the work that she and others have done in recent decades, it is now possible to clarify and articulate what couldn't quite be seen or said at the time of the original publication: that the "different voice" (of care ethics), although initially heard as a "feminine" voice, is in fact a human voice; that the voice it differs from is a patriarchal voice (bound to gender binaries and hierarchies); and that where patriarchy is in force or enforced, the human voice is a voice of resistance, and care ethics is an ethics of liberation. While gender is central to the story Gilligan tells, this is not a story about gender: it is a human story. With this clarification, it becomes evident why In a Different Voice continues to resonate strongly with people's experience and, perhaps more crucially, why the different voice is a voice for the 21st century.
Annemarie Schwarzenbach was one of the twentieth century's most remarkable women, possibly the greatest sexual and political radical of the 1930s. But until now she's been largely ignored.
Born to a wealthy family in Switzerland, as a teenager she rebelled against her domineering pro-Nazi mother. She immersed herself in the antifascist, queer and artistic circles of the German diaspora of the 1930s. Her edgy glamour and androgynous beauty turned heads in the lesbian nightclubs of Weimar Berlin, on the ski slopes of St. Moritz, and in New York's luxury hotels and jazz bars.
Constantly on the move, Annemarie chronicled the low and dishonest decade leading to war through her unique journalism, writing and photography. Her work was as adventurous and uncompromising as her personal life, and reveals a deep courage, intelligence, and ambition tragically curtailed by her untimely death.
Western thinking has long been dominated by essence, by a preoccupation with that which dwells in itself and delimits itself from the other. By contrast, Far Eastern thought is centred not on essence but on absence. The fundamental topos of Far Eastern thinking is not being but `the way' (dao), which lacks the solidity and fixedness of essence. The difference between essence and absence is the difference between being and path, between dwelling and wandering. `A Zen monk should be without fixed abode, like the clouds, and without fixed support, like water', said the Japanese Zen master Dogen. Drawing on this fundamental distinction between essence and absence, Byung-Chul Han explores the differences between Western and Far Eastern philosophy, aesthetics, architecture and art, shedding fresh light on a culture of absence that may at first sight appear strange and unfamiliar to those in the West whose ways of thinking have been shaped for centuries by the preoccupation with essence.
In a world of disruptions and seemingly endless complexity, cities have become central to thinking about the future of humanity. Yet the study of cities is fragmented among different silos of expertise, diverse genres of scholarship, and widening chasms between theory and practice. How can we do better? Cities Rethought suggests that we need to remake the way we see and know cities in order to rethink how we act and intervene within them. To this end, it offers the contours of a new urban disposition. Its normative, analytical, and operational elements offer an opportunity for scholars, practitioners, and citizens alike to approach the complexity of cities anew. Written collectively for a wide audience, the text draws from cities across the global north and south, speaks across diverse genres of ideas, and reflects on the lived experience of the authors as both researchers and practitioners. It is an essential text for anyone committed to knowing their own cities as well as finding ways to meaningfully intervene in them.
If you're woke, you're left. If you're left, you're woke. We blur the terms, assuming that if you're one you must be the other. That, Susan Neiman argues, is a dangerous mistake. The confusion arises because woke is fuelled by traditionally leftwing emotions: the wish to stand with the oppressed and marginalized, to address historic crimes. But those emotions are undermined by widespread philosophical assumptions with reactionary sources. As a result, wokeism conflicts with ideas that have guided the left for more than 200 years: a commitment to universalism, a firm distinction between justice and power, and a belief in the possibility of progress. Without these ideas, the woke will continue to undermine their own goals and drift, inexorably and unintentionally, towards the right.
One of the world's leading philosophical voices, Neiman calls with passion and power for the left to return to the ideals that built the best of the modern world.
Also available as an audiobook narrated by the author.
