Heterosexuality is celebrated--in film and television, in pop songs and opera, in literature and on greeting cards--and at the same time taken for granted. It is the cultural and sexual norm by default. And yet, as Louis-Georges Tin shows in The Invention of Heterosexual Culture, in premodern Europe heterosexuality was perceived as an alternative culture. The practice of heterosexuality may have been standard, but the symbolic primacy of the heterosexual couple was not.
If the gaze can be understood to mark the disjuncture between how we see ourselves and how we want to be seen by others, the cosmetic gaze--in Bernadette Wegenstein’s groundbreaking formulation--is one through which the act of looking at our bodies and those of others is already informed by the techniques, expectations, and strategies (often surgical) of bodily modification. It is, Wegenstein says, also a moralizing gaze, a way of looking at bodies as awaiting both physical and spiritual improvement.
Rembrandt’s famous painting of an anatomy lesson, the shrunken head of an Australian indigenous leader, an aerial view of Paris from a balloon: all are windows to enchantment, curiosities that illuminate something shadowy and forgotten lurking behind the neat facade of a rational world. In Curious Visions of Modernity, David Martin unpacks a collection of artifacts from the visual and historical archives of modernity, finding in each a slippage of scientific rationality--a repressed heterogeneity within the homogenized structures of post-Enlightenment knowledge.
When did the “silent deeps” become cacophonous and galaxies begin to swim in a sea of cosmic noise? Why do we think that noises have colors and that colors can be loud? How loud is too loud, and says who? Attending, as ears do, to a surround of sounds at once physical and political, Hillel Schwartz listens across millennia for changes in the Western experience and understanding of noise.
The short-lived grouping of architects, sociologists, and urbanists known as Utopie, active in Paris from 1967 to 1978, was the product of several factors: the student protests for the reform of architectural education, the unprecedented expansion and replanning of the Parisian urban fabric carried out by the government of Charles de Gaulle, and the domestication of military and industrial technologies by an emerging consumer society.
What matters is not so much that Žižek is endorsing a demythologized, disenchanted Christianity without transcendence, as that he is offering in the end (despite what he sometimes claims) a heterodox version of Christian belief.”--John Milbank“To put it even more bluntly, my claim is that it is Milbank who is effectively guilty of heterodoxy, ultimately of a regression to paganism: in my atheism, I am more Christian than Milbank.”--Slavoj ŽižekIn this corner, philosopher Slavoj Žižek, a militant atheist who represents the critical-materialist stance against religion’s illusions; in the othe
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 thin layer of atmosphere that clings to the surface of our planet is a fragile and corrupted brew. Air is in constant, restless migration around the globe, connecting us in the most intimate fashion. From the dust storms that sweep into Beijing from faraway deserts to the smog from Chinese factories that shrouds Los Angeles, our air, the ultimate commons, is tragically defenseless. Breathing air is an involuntary physical function, but keeping the air breathable requires acts of political imagination and will.