How will the world work in the post-oil, post-coal future? Our transition could take the form of disastrous collapses in economic, political, and economic systems—or of a radical reinvention of energy. We could relapse into a new Dark Ages, or we could shift to a new economic model and international order that's not based on (the appropriately named) "fossil" fuels but on renewable energy. No matter what, global warming and resource scarcity will force us to do something.
I, like you, drive too much. I buy too much—of which I keep too much and also throw too much away. I overindulge my children, and myself. Directly as well as indirectly I use too much water, energy, air and space. My existence, in short, costs the planet more than it can afford. This is not some handed-down moral stricture, nor any sort of guilty self-flagellation, but a simple recognition of fact. The consequences are obvious, and near enough now to see the warts on their noses. For my own future, as well as my children's, I must change.
Why is pleasure "doubled" when it's "shared"? ... Do you really have to cut pleasure in two so that it'll exist? I mean, if it's doubled when there are two of you, then it must be tripled when there are three, quadrupled when there are four, centupled when there are a hundred, right? Is it O.K. for a hundred to share? And if I get used to trying it all alone, why is it that I'll never love anyone again? Is it that good alone and that awful with others?
—from Good Sex Illustrated
Food is essential to our sense of place and our sense of self, but today—as fast food nation meets the slow food movement and eating locally collides with on-demand arugula—our food habits are shifting. Food examines and imagines these changes, with projects by writers and artists that explore the cultural and emotional resonance of food, from the "everyday Dada" of mashed potatoes and Jell-O to the rocket science of food eaten by astronauts in space.
In Praise of the Whip: A Cultural History of Arousal is a new history of voluntary flagellation in Europe, from its invention in medieval religious devotion to its use in the modern pornographic imagination. Working with a wide range of religious, literary, and medical texts and images, Niklaus Largier explores the emotional and sensual, religious and erotic excitement of the whip, a crucial instrument of stimulation in devotional and sexual practices.
American television embodies a paradox: it is a privately owned and operated public communications network that most citizens are unable to participate in except as passive specators. Television creates an image of community while preventing the formation of actual social ties because behind its simulated exchange of opinions lies a highly centralized corporate structure that is profoundly antidemocratic.
In Theorizing Digital Cultural Heritage, experts offer a critical and theoretical appraisal of the uses of digital media by cultural heritage institutions. Previous discussions of cultural heritage and digital technology have left the subject largely unmapped in terms of critical theory; the essays in this volume offer this long-missing perspective on the challenges of using digital media in the research, preservation, management, interpretation, and representation of cultural heritage.
In postwar France, the aesthetics of appropriation and collage gave cultural form to a struggle over meaning. A new wave of avant-garde experimentation used—or stole, plagiarized, and expropriated—elements from advertising, journalism, literature, art, and other sources of common discourse (the ironically named "beautiful language" of this book's title, itself an appropriation from Guy Debord's collaged Mémoires). Redeployed, often in startling or pointed juxtapositions, these elements took on newly oppositional meanings.
The Japanese term for mobile phone, keitai (roughly translated as "something you carry with you"), evokes not technical capability or freedom of movement but intimacy and portability, defining a personal accessory that allows constant social connection. Japan's enthusiastic engagement with mobile technology has become -- along with anime, manga, and sushi -- part of its trendsetting popular culture.
In February 1991, the artist David Wojnarowicz (1954-1992) and the philosopher Sylvère Lotringer met in a borrowed East Village apartment to conduct a long-awaited dialogue on Wojnarowicz's work. Wojnarowicz was then at the peak of his notoriety as the fiercest antagonist of morals crusader Senator Jesse Helms—a notoriety that Wojnarowicz alternately embraced and rejected. Already suffering the last stages of AIDS, David saw his dialogue with Lotringer as a chance to set the record straight on his aspirations, his personal history, and his political views.