The 1870s in France - Rimbaud's moment, and the subject of this book - is a decade virtually ignored in most standard histories in France. Yet it was the moment of two significant spatial events: France's expansion on a global scale, and, in the spring of 1871, the brief existence on the Paris Commune - the construction of the revolutionary urban space. Arguing that space, as a social fact, is always political and strategic, Kristin Ross has written a book that is at once a history and geography of the Commune's anarchist culture - its political language and social relations, its values, strategies, and stances. Central to her analysis of the Commune as a social space and oppositional culture is a close textual reading of Arthur Rimabaud's poetry. His poems - a common thread running through the book - are one set of documents among many in Ross's recreation of the Communard experience. Rimbaud, Paul Lafargue, and the social geographer lise Reclus serve as emblematic figures moving within and on the periphery of the Commune; in their resistance to the logic and economy of the capitalist conception of work, in their challenge to work itself as a term of identity, all three posed a threat to the existing order. Ross looks at these and other emancipatory notions as aspects of Communard life, each with an analogous strategy in Rimbaud's poetry. Applying contemporary theory, to a wealth of little-known archival material, she has written a fresh, persuasive, and original book.

The 1870s in France – Rimbaud’s moment, and the subject of this book – is a decade virtually ignored in most standard histories in France. Yet it was the moment of two significant spatial events: France’s expansion on a global scale, and, in the spring of 1871, the brief existence on the Paris Commune – the construction of the revolutionary urban space. Arguing that space, as a social fact, is always political and strategic, Kristin Ross has written a book that is at once a history and geography of the Commune’s anarchist culture – its political language and social relations, its values, strategies, and stances. Central to her analysis of the Commune as a social space and oppositional culture is a close textual reading of Arthur Rimabaud’s poetry. His poems – a common thread running through the book – are one set of documents among many in Ross’s recreation of the Communard experience. Rimbaud, Paul Lafargue, and the social geographer Élisée Reclus serve as emblematic figures moving within and on the periphery of the Commune; in their resistance to the logic and economy of the capitalist conception of work, in their challenge to work itself as a term of identity, all three posed a threat to the existing order. Ross looks at these and other emancipatory notions as aspects of Communard life, each with an analogous strategy in Rimbaud’s poetry. Applying contemporary theory, to a wealth of little-known archival material, she has written a fresh, persuasive, and original book.

The danwei (workunit) has been the fundamental social and spatial unit of urban China under socialism. With particular focus on the link between spatial forms and social organization, this book traces the origins and development of this critical institution up to the present day.

Henri Lefebvre has considerable claims to be the greatest living philosopher. His work spans some sixty years and includes original work on a diverse range of subjects, from dialectical materialism to architecture, urbanism and the experience of everyday life. The Production of Space is his major philosophical work and its translation has been long awaited by scholars in many different fields. The book is a search for a reconciliation between mental space (the space of the philosophers) and real space (the physical and social spheres in which we all live). In the course of his exploration, Henri Lefebvre moves from metaphysical and ideological considerations of the meaning of space to its experience in the everyday life of home and city. He seeks, in other words, to bridge the gap between the realms of theory and practice, between the mental and the social, and between philosophy and reality. In doing so, he ranges through art, literature, architecture and economics, and further provides a powerful antidote to the sterile and obfuscatory methods and theories characteristic of much recent continental philosophy. This is a work of great vision and incisiveness. It is also characterized by its author's wit and by anecdote, as well as by a deftness of style which Donald Nicholson-Smith's sensitive translation precisely captures.

Written by one of America's foremost geographers, Postmodern Geographies contests the tendency, still dominant in most social science, to reduce human geography to a reflective mirror, or, as Marx called it, an "unnecessary complication." Beginning with a powerful critique of historicism and its constraining effects on the geographical imagination, Edward Soja builds on the work of Foucault, Berger, Giddens, Berman, Jameson and, above all, Henri Lefebvre, to argue for a historical and geographical materialism, a radical rethinking of the dialectics of space, time and social being. Soja charts the respatialization of social theory from the still unfolding encounter between Western Marxism and modern geography, through the current debates on the emergence of a postfordist regime of "flexible accumulation." The postmodern geography of Los Angeles, exposed in a provocative pair of essays, serves as a model in his account of the contemporary struggle for control over the social production of space.

The role of aerial photography in the evolution of the concept of social space"and its impact on French urban planning in the mid-twentieth century. In mid-twentieth century France, the term "social space" ( l'espace social)--the idea that spatial form and social life are inextricably linked--emerged in a variety of social science disciplines. Taken up by the French New Left, it also came to inform the practice of urban planning. In The View from Above, Jeanne Haffner traces the evolution of the science of social space from the interwar period to the 1970s, illuminating in particular the role of aerial photography in this new way of conceptualizing socio-spatial relations. As early as the 1930s, the view from above served for Marcel Griaule and other anthropologists as a means of connecting the social and the spatial. Just a few decades later, the Marxist urban sociologist Henri Lefebvre called the perspective enabled by aerial photography--a technique closely associated with the French colonial state and military--"the space of state control." Lefebvre and others nevertheless used the notion of social space to recast the problem of massive modernist housing projects (grands ensembles) to encompass the modern suburb (banlieue) itself--a critique that has contemporary resonance in light of the banlieue riots of 2005 and 2007. Haffner shows how such "views" permitted new ways of conceptualizing the old problem of housing to emerge. She also points to broader issues, including the influence of the colonies on the metropole, the application of sociological expertise to the study of the built environment, and the development of a spatially oriented critique of capitalism.

Through a series of case studies this book brings to the fore the voices, lives, and capacities of people with mental health problems as well as the difficulties they face. It effectively demonstrates the ways people with mental health problems are active in re-scripting versions of social recovery through their use of very different community spaces. Offers a 'hopeful epistemology' not typically found in mental health-related research Interrogates neo-liberal dogma that defines people with mental health problems as active social citizens wholly responsible for their own recoveries and acceptance Brings to the fore the voices of, lives, capacities and difficulties facing people with mental health problems Imaginatively differentiates rural, urban, interest and technological communities, disrupting familiar and conventional accounts of social inclusion and 'the local' Demonstrates how people with mental health problems are active in re-scripting their own social recoveries through their use and understanding of different social spaces

In literary studies today, debates about the purpose of literary criticism and about the place of formalism within it continue to simmer across periods and approaches. Anna Kornbluh contributes to—and substantially shifts—that conversation in The Order of Forms by offering an exciting new category, political formalism, which she articulates through the co-emergence of aesthetic and mathematical formalisms in the nineteenth century. Within this framework, criticism can be understood as more affirmative and constructive, articulating commitments to aesthetic expression and social collectivity. Kornbluh offers a powerful argument that political formalism, by valuing forms of sociability like the city and the state in and of themselves, provides a better understanding of literary form and its political possibilities than approaches that view form as a constraint. To make this argument, she takes up the case of literary realism, showing how novels by Dickens, Brontë, Hardy, and Carroll engage mathematical formalism as part of their political imagining. Realism, she shows, is best understood as an exercise in social modeling—more like formalist mathematics than social documentation. By modeling society, the realist novel focuses on what it considers the most elementary features of social relations and generates unique political insights. Proposing both this new theory of realism and the idea of political formalism, this inspired, eye-opening book will have far-reaching implications in literary studies.

Recent terms such as globalisation, virtual reality, and cyberspace indicate that the traditional notion of the geographic and the social space is changing. New Transnational Social Spaces illustrates the contemporary relationship between the social and the spatial which has emerged with new communication and transportation technologies, alongside the massive transnational movement of people.