In this absorbing theoretical manifesto, Israeli curator Joshua Simon

In this groundbreaking volume, theologians and scholars of religion criticize and refine new materialist views, to advance debate about the role of religious experience in social and political change.

This is a highly accessible book that examines the cross-section of contemporary art, environmentalism and philosophy by presenting the work of forty forward-thinking, contemporary international artists who engage with materiality as a strategy to convert society's environmental neglect into responsible stewardship.

Gendered Ecologies considers the value of interrelationships that exist among human, nonhuman species, and inanimate objects, featuring observations by women writers as recorded in texts. The edition presents a case for transnational women writers, participating in the discourse of natural philosophy from the late eighteenth through the early twentieth centuries.

Iris van der Tuin redirects the notion of generational logic in feminism away from its simplistic conception as conflict. Generational logic is said to problematize feminist theory and gender research as it follows a logic of divide and conquer between the old and the young and participates in patriarchal structures and phallologocentrism. Examining the continental philosophies of Bergson and Deleuze and French feminisms of sexual difference, van der Tuin paves the way for a more complex notion of generationality. This new conception of the term views generational cohorts as static measurements that happen in the flow of being. Prioritizing this generative flow gives what is measured its proper place as an effect. Generational Feminism: New Materialist Introduction to a Generative Approach experiments with a previously disregarded methodology's implications as an impetus for a new materialism and advances feminist politics for the twenty-first century.

In Designs for the Pluriverse Arturo Escobar presents a new vision of design theory and practice aimed at channeling design's world-making capacity toward ways of being and doing that are deeply attuned to justice and the Earth. Noting that most design—from consumer goods and digital technologies to built environments—currently serves capitalist ends, Escobar argues for the development of an “autonomous design” that eschews commercial and modernizing aims in favor of more collaborative and placed-based approaches. Such design attends to questions of environment, experience, and politics while focusing on the production of human experience based on the radical interdependence of all beings. Mapping autonomous design’s principles to the history of decolonial efforts of indigenous and Afro-descended people in Latin America, Escobar shows how refiguring current design practices could lead to the creation of more just and sustainable social orders.

The Matter of History links the history of people with the history of things through a bold new materialist theory of the past.

Tackling some of the world’s most profound questions through the intimate lens of fatherhood, Bayo Akomolafe embarks on a journey of discovery as he maps the contours of the spaces between himself and his three-year-old daughter, Alethea. In a narrative that manages to be both intricate and unguarded, he discovers that something as commonplace as becoming a father is a cosmic event of unprecedented proportions. Using this realization as a touchstone, he is led to consider the strangeness of his own soul, contemplate the myths and rituals of modernity, ask questions about food and justice, ponder what it means to be human, evaluate what we can do about climate change, and wonder what our collective yearnings for a better world tell us about ourselves. These Wilds Beyond Our Fences is a passionate attempt to make sense of our disconnection in a world where it is easy to feel untethered and lost. It is a father’s search for meaning, for a place of belonging, and for reassurance that the world will embrace and support our children once we are gone.

This book articulates a contemporary, globalized world as one in which radical disparities in distribution of wealth are being reproduced as the basis for depoliticized social, institutional, and ideological discourses. At its center is a reorientation of global capitalism from the management of life towards making a surplus value from death. This change is presented as a reorientation of biopolitics (bio meaning life) to necropolitics (necro meaning death). Therefore in the book we work with processes of change, of a historicization of biopolitics and its turn into necropolitics that leads to a theoretical trajectory from M. Foucault to A. Mbembe and beyond. This book interprets the sustained perception of existence of dichotomy between these provisional extremes as a trademark of apolitical and/or post-political logics on which contemporary institutional, political, and social discourses tend to be structured upon. More, contrary to the majority of approaches that insists on a profound dichotomy between democracy and totalitarianism, between poverty and free market, and between democracy and capitalism, this book does not interpret these relations as dichotomous, but as mutually fulfilling. The book elaborates, in the context of articulation of these logics, contemporary, imperial racism (racialization) as an ideology of capitalism and states that the First World’s monopoly on definition of modernity has its basis in contemporary reorganization of colonialism. In the book, the authors trace a forensic methodology of global capitalism with which life, art, culture, economy, and the political are becoming part of a detailed system of scrutiny presented and framed in relation to criminal or civil law. Criminalization of each and every segment of our life is working hand in hand with a depoliticization of social conflicts and pacification of the relation between those who rules and those who are ruled. The outcome is a differentiation of every single concept that must from now bear the adjectives of the necropolitical or forensic; therefore we can talk about forensic images, art, projects, and necropolitical life, democracy, citizenship. This will change radically the perspectives of an emancipative project of politics (if it is any possible to be named as such) for the future.