Slovenian philosopher Miran Bozovic's An Utterly Dark Spot examines the elusive status of the body in early modern European philosophy by examining its various encounters with the gaze. Its range is impressive, moving from the Greek philosophers and theorists of the body (Aristotle, Plato, Hippocratic medical writers) to early modern thinkers (Spinoza, Leibniz, Malebranche, Descartes, Bentham) to modern figures including Jon Elster, Lacan, Althusser, Alfred Hitchcock, Stephen J. Gould, and others. Bozovic provides startling glimpses into various foreign mentalities haunted by problems of divinity, immortality, creation, nature, and desire, provoking insights that invert familiar assumptions about the relationship between mind and body. The perspective is Lacanian, but Bozovic explores the idiosyncrasies of his material (e.g., the bodies of the Scythians, the transvestites transformed and disguised for the gaze of God; or Adam's body, which remained unseen as long as it was the only one in existence) with an attention to detail that is exceptional among Lacanian theorists. The approach makes for engaging reading, as Bozovic stages imagined encounters between leading thinkers, allowing them to converse about subjects that each explored, but in a different time and place. While its focus is on a particular problem in the history of philosophy, An Utterly Dark Spot will appeal to those interested in cultural studies, semiotics, theology, the history of religion, and political philosophy as well. Miran Bozovic is Associate Professor of Philosophy at the University of Ljubljana, Slovenia. He is the author of Der grosse Andere: Gotteskonzepte in der Philosophie der Neuzeit (Vienna: Verlag Turia & Kant, 1993) and editor of The Panopticon Writings by Jeremy Bentham (London: Verso, 1995).

Jacques Lacan (1901-1980) is undoubtedly the central figure of psychoanalysis in the second half of the 20th century. The texts selected here present the entire scope of the Lacan debate.

Architecture, and its pedagogy in the academy, is dominated by the technology of image production that veils the ‘naked power’ behind its operation. It conforms to the principles of cultural logic of the society of the spectacle, consistent with neoliberal capitalism. The problem with this dominant pedagogy is that it violates the fundamental ethical imperative, putting architecture in direct contradiction with the ‘common good’. In addition, it has let architecture enter the brothel of pornographic capitalism which turns every object into an object of obscene gratification of the senses. In this book, Nadir Lahiji adopts Alain Badiou’s thesis from The Pornographic Age to demonstrate that contemporary architecture is in absolute complicity with the pornographic present. The traits that Badiou identifies in this age are manifestly visible in architectural surfaces which are subordinated to the same ‘regime of images’. Similarly to Badiou’s political indictments of the society which has given rise to the pornographic present, the book condemns the architecture that has lent its service to the same society with a license to consummate its transgression to better cater to the imperative of the ‘regime of images’. Transposing the conceptual categories in Badiou’s analysis to the critique of architecture’s pornographic turn in contemporary society, the book constructs a conceptual framework by which to demonstrate the specific manifestations of pornography in building. The book is aimed at architecture students at higher graduate and post-graduate levels.

Philodemus (ca 110-35 BCE) was an Epicurean poet and philosopher whose private library was buried in the remains of Herculaneum by the lava from Mt.Vesuvius. In 1752 around eight hundred fragmentary papyrus scrolls were uncovered, but only relatively recently have usable editions of these been made available. This discusses the contents of Philodemus' library, which contained Stoic texts as well as Epicurean, and then proceeds to a close textual analysis of some of his epigrams deciphered from the charred papyri, especially concerned with the light they shed on his life and his relationship with his patron Piso.

Using the aesthetic and political concerns of Parry’s oeuvre as a touchstone, this book explores new directions for postcolonial studies, Marxist literary criticism, and world literature in the contemporary moment, seeking to re-imagine the field, and alongside it, new possibilities for left critique. It is the first volume of essays focusing on the field-defining intellectual legacy of the literary scholar Benita Parry. As a leading critic of the post-structuralist turn within postcolonial studies, Parry has not only brought Marxism and postcolonial theory into a productive, albeit tense, dialogue, but has reinvigorated the field by bringing critical questions of resistance and struggle to bear on aesthetic forms. The book’s aim is two-fold: first, to evaluate Parry’s formative influence within postcolonial studies and its interface with Marxist literary criticism, and second, to explore new terrains of scholarship opened up by Parry’s work. It provides a critical overview of Parry’s key interventions, such as her contributions to colonial discourse theory; her debate with Spivak on subaltern consciousness and representation; her critique of post-apartheid reconciliation and neoliberalism in South Africa; her materialist critique of writers such as Kipling, Conrad, and Salih; her work on liberation theory, resistance, and radical agency; as well as more recent work on the aesthetics of "peripheral modernity." The volume contains cutting-edge work on peripheral aesthetics, the world-literary system, critiques of global capitalism and capitalist modernity, and the resurgence of Marxism, communism, and liberation theory by a range of established and new scholars who represent a dissident and new school of thought within postcolonial studies more generally. It concludes with the first-ever detailed interview with Benita Parry about her activism, political commitments, and her life and work as a scholar.

Distinguished international scholars examine the neglected issue of the body and its status in classical antiquity

Why did so many citizens of the GDR agree to collaborate with the Stasi? Reading works of literature since German unification in the light of previously unseen files from the archives of the Stasi, After the Stasi uncovers how writers to the present day have explored collaboration as a challenge to the sovereignty of subjectivity. Annie Ring here interweaves close analysis of literary fiction and life-writing by former Stasi spies and victims with documents from the archive, new readings from literary modernism and cultural theories of the self. In its pursuit of the strange power of the Stasi, the book introduces an archetypal character in the writing of German unification: one who is not sovereign over her or his actions, but instead is compelled by an imperative to collaborate – an imperative that persists in new forms in the post-Cold War age. Ring's study identifies a monumental historical shift after 1989, from a collaboration that took place in concert with others, in a manner that could be recorded in the archive, to the more isolated and ultimately less accountable complicities of the capitalist present. While considering this shift in the most recent texts by East German writers, Ring provocatively suggests that their accounts of collaboration under the Stasi, and of the less-than-sovereign subjectivity to which it attests, remain urgent for understanding the complicities to which we continue to consent in the present day.

This book focuses on the “algorithmic turn” in state surveillance and the development of new platforms that allow the Chinese Communist Party (CCP) to shape human behavior in all areas of life through its widespread social credit system. Perhaps no country has gone further than China in setting up overt systematic tracking, surveillance and constant computational evaluation of its citizens. Everyday life is saturated with a pervasive digitization that affects social mobility, economic opportunities and personal freedoms. Global organizations operating in China have to take account of the ramifications of these systems for data protection within the CCP’s explicit project of forming a digital civilization. The volume covers the new technological practices that have transformed how states acquire and analyze personal data, the “TikTok-ification” of society as social credit platforms built on the familiarity with this popular app’s interaction paradigm and the fast expansion of the digital economy that followed the new legal status of data as a production component in 2019. Scholars and students from many backgrounds, as well as policy makers, journalists and the general reading public, will find a multidisciplinary approach to questions posed by research into China’s digital civilization project from media, journalism, communication and global studies.

Revealing Bodies turns to the eighteenth century to ask a question with continuing relevance: what kinds of knowledge condition our understanding of our own bodies? Focusing on the tension between particularity and generality that inheres in intellectual discourse about the body, Revealing Bodies explores the disconnection between the body understood as a general form available to knowledge and the body experienced as particularly one's own. Erin Goss locates this division in contemporary bodily exhibits, such as Gunther von Hagens' Body Worlds, and in eighteenth-century anatomical discourse. Her readings of the corporeal aesthetics of Edmund Burke's Philosophical Enquiry, William Blake's cosmological depiction of the body's origin in such works as The First] Book of Urizen, and Mary Tighe's reflection on the relation between love and the soul in Psyche; or, The Legend of Love demonstrate that the idea of the body that grounds knowledge in an understanding of anatomy emerges not as fact but as fiction. Ultimately, Revealing Bodies describes how thinkers in the eighteenth and nineteenth centuries and bodily exhibitions in the twentieth and twenty-first call upon allegorized figurations of the body to conceal the absence of any other available means to understand that which is uniquely our own: our existence as bodies in the world.