Following Francois Laruelle's nonstandard philosophy and the work of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of categories traditionally rendered "unthinkable" by postmodern feminist philosophies, such as "the real," "the one," "the limit," and "finality," thus critically repositioning poststructuralist feminist philosophy and gender/queer studies. Poststructuralist (feminist) theory sees the subject as a purely linguistic category, as always already multiple, as always already nonfixed and fluctuating, as limitless discursivity, and as constitutively detached from the instance of the real. This reconceptualization is based on the exclusion of and dichotomous opposition to notions of the real, the one (unity and continuity), and the stable. The non-philosophical reading of postructuralist philosophy engenders new forms of universalisms for global debate and action, expressed in a language the world can understand. It also liberates theory from ideological paralysis, recasting the real as an immediately experienced human condition determined by gender, race, and social and economic circumstance.

Following François Laruelle's nonstandard philosophy and the work of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of categories traditionally rendered "unthinkable" by postmodern feminist philosophies, such as "the real," "the one," "the limit," and "finality," thus critically repositioning poststructuralist feminist philosophy and gender/queer studies.Poststructuralist (feminist) theory sees the subject as a purely linguistic category, as always already multiple, as always already nonfixed and fluctuating, as limitless discursivity, and as constitutively detached from the instance of the real. This reconceptualization is based on the exclusion of and dichotomous opposition to notions of the real, the one (unity and continuity), and the stable. The non-philosophical reading of postructuralist philosophy engenders new forms of universalisms for global debate and action, expressed in a language the world can understand. It also liberates theory from ideological paralysis, recasting the real as an immediately experienced human condition determined by gender, race, and social and economic circumstance.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx''s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism''s economic exploitation of life. This book uses François Laruelle''s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle''s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx’s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism’s economic exploitation of life. This book uses François Laruelle’s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle’s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx''s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism''s economic exploitation of life. This book uses François Laruelle''s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle''s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx’s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism’s economic exploitation of life. This book uses François Laruelle’s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle’s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Nobody doubted that atoms were real once atomic energy was developed, but in the early 20th-century and before their existence was widely doubted. Defending Materialism follows the political and theoretical background of this intense philosophical controversy, defending atomistic and mechanical materialism against idealist paradigms. These accounts range from the explicit idealism criticised by Lenin and Einstein to the implicit Hegelian idealism that influenced Soviet dialectical materialism.Following several key threads, the authors trace how the idea of atoms has changed over the centuries, how ideology has influenced both sides of the idealism/materialism divide, and how the nature of time in physics, biology and human society can give a fresh view of historical materialism. Starting from the origins of materialism in ancient Greek thought and moving through its revival in Isaac Newton and Charles Darwin gives a full picture of the links between the Marxist tradition and the ‘coarse materiality’ to which the worlds of science and philosophy have found themselves both subscribed and averse.

Nobody doubted that atoms were real once atomic energy was developed, but in the early 20th-century and before their existence was widely doubted. Defending Materialism follows the political and theoretical background of this intense philosophical controversy, defending atomistic and mechanical materialism against idealist paradigms. These accounts range from the explicit idealism criticised by Lenin and Einstein to the implicit Hegelian idealism that influenced Soviet dialectical materialism.Following several key threads, the authors trace how the idea of atoms has changed over the centuries, how ideology has influenced both sides of the idealism/materialism divide, and how the nature of time in physics, biology and human society can give a fresh view of historical materialism. Starting from the origins of materialism in ancient Greek thought and moving through its revival in Isaac Newton and Charles Darwin gives a full picture of the links between the Marxist tradition and the ‘coarse materiality’ to which the worlds of science and philosophy have found themselves both subscribed and averse.

Nobody doubted that atoms were real once atomic energy was developed, but in the early 20th-century and before their existence was widely doubted. Defending Materialism follows the political and theoretical background of this intense philosophical controversy, defending atomistic and mechanical materialism against idealist paradigms. These accounts range from the explicit idealism criticised by Lenin and Einstein to the implicit Hegelian idealism that influenced Soviet dialectical materialism.Following several key threads, the authors trace how the idea of atoms has changed over the centuries, how ideology has influenced both sides of the idealism/materialism divide, and how the nature of time in physics, biology and human society can give a fresh view of historical materialism. Starting from the origins of materialism in ancient Greek thought and moving through its revival in Isaac Newton and Charles Darwin gives a full picture of the links between the Marxist tradition and the ''coarse materiality'' to which the worlds of science and philosophy have found themselves both subscribed and averse.

Following Francois Laruelle's nonstandard philosophy and the work of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of categories traditionally rendered "unthinkable" by postmodern feminist philosophies, such as "the real," "the one," "the limit," and "finality," thus critically repositioning poststructuralist feminist philosophy and gender/queer studies. Poststructuralist (feminist) theory sees the subject as a purely linguistic category, as always already multiple, as always already nonfixed and fluctuating, as limitless discursivity, and as constitutively detached from the instance of the real. This reconceptualization is based on the exclusion of and dichotomous opposition to notions of the real, the one (unity and continuity), and the stable. The non-philosophical reading of postructuralist philosophy engenders new forms of universalisms for global debate and action, expressed in a language the world can understand. It also liberates theory from ideological paralysis, recasting the real as an immediately experienced human condition determined by gender, race, and social and economic circumstance.

Following François Laruelle's nonstandard philosophy and the work of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of categories traditionally rendered "unthinkable" by postmodern feminist philosophies, such as "the real," "the one," "the limit," and "finality," thus critically repositioning poststructuralist feminist philosophy and gender/queer studies.Poststructuralist (feminist) theory sees the subject as a purely linguistic category, as always already multiple, as always already nonfixed and fluctuating, as limitless discursivity, and as constitutively detached from the instance of the real. This reconceptualization is based on the exclusion of and dichotomous opposition to notions of the real, the one (unity and continuity), and the stable. The non-philosophical reading of postructuralist philosophy engenders new forms of universalisms for global debate and action, expressed in a language the world can understand. It also liberates theory from ideological paralysis, recasting the real as an immediately experienced human condition determined by gender, race, and social and economic circumstance.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx''s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism''s economic exploitation of life. This book uses François Laruelle''s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle''s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx’s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism’s economic exploitation of life. This book uses François Laruelle’s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle’s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx''s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism''s economic exploitation of life. This book uses François Laruelle''s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle''s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Building on discussions originating in post-humanism, the non-philosophy of François Laruelle, and the science of “species being of humanity” stemming from Marx’s critique of philosophy, Katerina Kolozova proposes a radical consideration of capitalism’s economic exploitation of life. This book uses François Laruelle’s work to think through questions of “practical ethics” and bring the abstract tools of Laruelle’s non-philosophy into conversation with other critical methods in the humanities. Kolozova centres the question of the animal at the very heart of what it means for us as human beings to think and act in the world, and the mistreatment of animality that underpins the logic of capitalism.

Nobody doubted that atoms were real once atomic energy was developed, but in the early 20th-century and before their existence was widely doubted. Defending Materialism follows the political and theoretical background of this intense philosophical controversy, defending atomistic and mechanical materialism against idealist paradigms. These accounts range from the explicit idealism criticised by Lenin and Einstein to the implicit Hegelian idealism that influenced Soviet dialectical materialism.Following several key threads, the authors trace how the idea of atoms has changed over the centuries, how ideology has influenced both sides of the idealism/materialism divide, and how the nature of time in physics, biology and human society can give a fresh view of historical materialism. Starting from the origins of materialism in ancient Greek thought and moving through its revival in Isaac Newton and Charles Darwin gives a full picture of the links between the Marxist tradition and the ‘coarse materiality’ to which the worlds of science and philosophy have found themselves both subscribed and averse.

Nobody doubted that atoms were real once atomic energy was developed, but in the early 20th-century and before their existence was widely doubted. Defending Materialism follows the political and theoretical background of this intense philosophical controversy, defending atomistic and mechanical materialism against idealist paradigms. These accounts range from the explicit idealism criticised by Lenin and Einstein to the implicit Hegelian idealism that influenced Soviet dialectical materialism.Following several key threads, the authors trace how the idea of atoms has changed over the centuries, how ideology has influenced both sides of the idealism/materialism divide, and how the nature of time in physics, biology and human society can give a fresh view of historical materialism. Starting from the origins of materialism in ancient Greek thought and moving through its revival in Isaac Newton and Charles Darwin gives a full picture of the links between the Marxist tradition and the ‘coarse materiality’ to which the worlds of science and philosophy have found themselves both subscribed and averse.

Nobody doubted that atoms were real once atomic energy was developed, but in the early 20th-century and before their existence was widely doubted. Defending Materialism follows the political and theoretical background of this intense philosophical controversy, defending atomistic and mechanical materialism against idealist paradigms. These accounts range from the explicit idealism criticised by Lenin and Einstein to the implicit Hegelian idealism that influenced Soviet dialectical materialism.Following several key threads, the authors trace how the idea of atoms has changed over the centuries, how ideology has influenced both sides of the idealism/materialism divide, and how the nature of time in physics, biology and human society can give a fresh view of historical materialism. Starting from the origins of materialism in ancient Greek thought and moving through its revival in Isaac Newton and Charles Darwin gives a full picture of the links between the Marxist tradition and the ''coarse materiality'' to which the worlds of science and philosophy have found themselves both subscribed and averse.