Posthumanities – serie

How generative AI systems capture a core function of languageLooking at the emergence of generative AI, Language Machines presents a new theory of meaning in language and computation, arguing that humanistic scholarship misconstrues how large language models (LLMs) function. Seeing LLMs as a convergence of computation and language, Leif Weatherby contends that AI does not simulate cognition, as widely believed, but rather creates culture. This evolution in language, he finds, is one that we are ill-prepared to evaluate, as what he terms “remainder humanism” counterproductively divides the human from the machine without drawing on established theories of representation that include both.   To determine the consequences of using AI for language generation, Weatherby reads linguistic theory in conjunction with the algorithmic architecture of LLMs. He finds that generative AI captures the ways in which language is at first complex, cultural, and poetic, and only later referential, functional, and cognitive. This process is the semiotic hinge on which an emergent AI culture depends. Weatherby calls for a “general poetics” of computational cultural forms under the formal conditions of the algorithmic reproducibility of language.   Locating the output of LLMs on a spectrum from poetry to ideology, Language Machines concludes that literary theory must be the backbone of a new rhetorical training for our linguistic-computational culture.

“When Species Meet is a breathtaking meditation on the intersection between humankind and dog, philosophy and science, and macro and micro cultures.” -Cameron Woo, Publisher of Bark magazine In 2006, about 69 million U.S. households had pets, giving homes to around 73.9 million dogs, 90.5 million cats, and 16.6 million birds, and spending over $38 billion dollars on companion animals. As never before in history, our pets are truly members of the family. But the notion of “companion  species”-knotted from human beings, animals and other organisms, landscapes, and technologies-includes much more than “companion animals.” In When Species Meet, Donna J. Haraway digs into this larger phenomenon to contemplate the interactions of humans with many kinds of critters, especially with those called domestic. At the heart of the book are her experiences in agility training with her dogs Cayenne and Roland, but Haraway’s vision here also encompasses wolves, chickens, cats, baboons, sheep, microorganisms, and whales wearing video cameras. From designer pets to lab animals to trained therapy dogs, she deftly explores philosophical, cultural, and biological aspects of animal-human encounters.  In this deeply personal yet intellectually groundbreaking work, Haraway develops the idea of companion species, those who meet and break bread together but not without some indigestion. “A great deal is at stake in such meetings,” she writes, “and outcomes are not guaranteed.  There is no assured happy or unhappy ending-socially, ecologically, or scientifically. There is only the chance for getting on together with some grace.” Ultimately, she finds that respect, curiosity, and knowledge spring from animal-human associations and work powerfully against ideas about human exceptionalism. One of the founders of the posthumanities, Donna J. Haraway is professor in the History of Consciousness Department at the University of California, Santa Cruz. Author of many books and widely read essays, including The Companion Species Manifesto: Dogs, People, and Significant Otherness and the now-classic essay “The Cyborg Manifesto,” she received the J. D. Bernal Prize in 2000, a lifetime achievement award from the Society for Social Studies in Science.

Influential philosopher Michel Serres’s foundational work uses fable to explore how human relations are identical to that of the parasite to the host body. Among Serres’s arguments is that by being pests, minor groups can become major players in public dialogue-creating diversity and complexity vital to human life and thought. Michel Serres is professor in history of science at the Sorbonne, professor of Romance languages at Stanford University, and author of several books, including Genesis. Lawrence R. Schehr is professor of French at the University of Illinois, Urbana-Champaign. Cary Wolfe is Bruce and Elizabeth Dunlevie Professor of English at Rice University. His books include Zoontologies: The Question of the Animal (Minnesota, 2003).

Having set global warming in irreversible motion, we are facing the possibility of ecological catastrophe. But the environmental emergency is also a crisis for our philosophical habits of thought, confronting us with a problem that seems to defy not only our control but also our understanding. Global warming is perhaps the most dramatic example of what Timothy Morton calls “hyperobjects”-entities of such vast temporal and spatial dimensions that they defeat traditional ideas about what a thing is in the first place. In this book, Morton explains what hyperobjects are and their impact on how we think, how we coexist with one another and with nonhumans, and how we experience our politics, ethics, and art. Moving fluidly between philosophy, science, literature, visual and conceptual art, and popular culture, the book argues that hyperobjects show that the end of the world has already occurred in the sense that concepts such as world, nature, and even environment are no longer a meaningful horizon against which human events take place. Instead of inhabiting a world, we find ourselves inside a number of hyperobjects, such as climate, nuclear weapons, evolution, or relativity. Such objects put unbearable strains on our normal ways of reasoning. Insisting that we have to reinvent how we think to even begin to comprehend the world we now live in, Hyperobjects takes the first steps, outlining a genuinely postmodern ecological approach to thought and action.

In an era of accelerating extinctions, what does it mean to discover thousands of new species in the deep sea?As we see the catastrophic effects of the Anthropocene proliferate, advanced technologies also grant us greater access to the furthest reaches of the world’s oceans, facilitating the discovery of countless new species. Sorting through the implications of this strange paradox, Stacy Alaimo explores the influence this newfound intimacy with the deep sea might have on our broader relationship to the nonhuman world. While many images of these abyssal creatures circulate as shallow clickbait, aesthetic representations can be enticing lures for speculating about their lives, profoundly expanding our environmental concern. The Abyss Stares Back analyzes a diverse range of scientific, literary, and artistic accounts of deep-sea exploration, including work from the naturalist William Beebe and the artist Else Bostelmann as well as results of the Census of Marine Life that began at the turn of the twenty-first century. As she focuses on oft-overlooked creatures of the deep, such as tubeworms, hatchetfish, siphonophores, and cephalopods, which are typically cast as “alien,” Alaimo shows how depictions of the deep seas have been enmeshed in long colonial histories and racist constructions of a threatening abyss. Drawing on feminist environmentalism, posthumanism, science and technology studies, and Indigenous and non-Western perspectives, Alaimo details how our understanding of science is fundamentally altered by aesthetic encounters with these otherworldly life forms. She argues that, although the deep sea is often thought of as a lifeless void with little connection to human existence, our increasing devastation of this realm underscores our ethical obligation to protect the biodiverse life in the depths. When the abyss stares back, it demands recognition. Retail e-book files for this title are screen-reader friendly with images accompanied by short alt text and/or extended descriptions.

From Einstein’s quest for a unified field theory to Stephen Hawking’s belief that we “would know the mind of God” through such a theory, contemporary science-and physics in particular-has claimed that it alone possesses absolute knowledge of the universe. In a sweeping work of philosophical inquiry, originally published in French in seven volumes, Isabelle Stengers builds on her previous intellectual accomplishments to explore the role and authority of science in modern societies and to challenge its pretensions to objectivity, rationality, and truth. For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them. She addresses conceptual themes crucial for modern science, such as the formation of physical-mathematical intelligibility, from Galilean mechanics and the origin of dynamics to quantum theory, the question of biological reductionism, and the power relations at work in the social and behavioral sciences. Focusing on the polemical and creative aspects of such themes, she argues for an ecology of practices that takes into account how scientific knowledge evolves, the constraints and obligations such practices impose, and the impact they have on the sciences and beyond. This perspective, which demands that competing practices and interests be taken seriously rather than merely (and often condescendingly) tolerated, poses a profound political and ethical challenge. In place of both absolutism and tolerance, she proposes a cosmopolitics-modeled on the ideal scientific method that considers all assumptions and facts as being open to question-that reintegrates the natural and the social, the modern and the archaic, the scientific and the irrational. Cosmopolitics I includes the first three volumes of the original work. Cosmopolitics II will be published by the University of Minnesota Press in Spring 2011.

A long-awaited translation on the philosophical relation between technology, the individual, and milieu of the livingFrom Democritus’s atomism to Heisenberg’s uncertainty principle, from Aristotle’s reflections on the individual to Husserl’s call for a focused return to things, from the philosophical advent of the Cartesian ego and the Leibnizian monad to Heidegger’s notion of Dasein, the question concerning the constitution of the individual has continued to loom large over the preoccupations of philosophers and scholars of scientific disciplines for thousands of years. Through conceptions in modern scientific areas of research such as thermodynamics, the fabrication of technical objects, gestalt theory, cybernetics, and the dynamic formation at work in the creation of crystals, Gilbert Simondon’s unique multifaceted philosophical and scholarly research will eventually lead to an astounding reevaluation and questioning of the historical methods for posing the very question and notion of the individual. More than fifty years after its original publication in French, this groundbreaking work of philosophical theory is now available in its first complete English language translation.

Although little known today, Raymond Ruyer was a post–World War II French philosopher whose works and ideas were significant influences on major thinkers, including Deleuze, Guattari, and Simondon. With the publication of this translation of Neofinalism, considered by many to be Ruyer’s magnum opus, English-language readers can see at last how this seminal mind allied philosophy with science.Unfazed by the idea of philosophy ending where science began, Ruyer elaborated a singular, nearly unclassifiable metaphysics and reactivated philosophy’s capacity to reflect on its canonical questions: What exists? How are we to account for life? What is the status of subjectivity? And how is freedom possible? HaNeofinalism offers a systematic and lucidly argued treatise that deploys the innovative concepts of self-survey, form, and absolute surface to shape a theory of the virtual and the transspatial. It also makes a compelling plea for a renewed appreciation of the creative activity that organizes spatiotemporal structures and makes possible the emergence of real beings in a dynamic universe.

A philosophical and cultural distillation of the bleak joys in today’s ambivalent ecologies and patterns of lifeBleak Joys develops an understanding of complex entities and processes-from plant roots to forests to ecological damage and its calculation-as aesthetic. It is also a book about “bad” things, such as anguish and devastation, which relate to the ecological and technical but are also constitutive of politics, the ethical, and the formation of subjects.Avidly interdisciplinary, Bleak Joys draws on scientific work in plant sciences, computing, and cybernetics, as well as mathematics, literature, and art in ways that are not merely illustrative of but foundational to our understanding of ecological aesthetics and the condition in which the posthumanities are being forged. It places the sensory world of plants next to the generalized and nonlinear infrastructure of irresolvability-the economics of indifference up against the question of how to make a home on Planet Earth in a condition of damaged ecologies. Crosscutting chapters on devastation, anguish, irresolvability, luck, plant, and home create a vivid and multifaceted approach that is as remarkable for its humor as for its scholarly complexity.Engaging with Deleuze, Guattari, and Bakhtin, among others, Bleak Joys captures the modes of crises that constitute our present ecological and political condition, and reckons with the means by which they are not simply aesthetically known but aesthetically manifest.

Electrifying, provocative, and controversial when first published thirty years ago, Donna Haraway’s “Cyborg Manifesto” is even more relevant today, when the divisions that she so eloquently challenges-of human and machine but also of gender, class, race, ethnicity, sexuality, and location-are increasingly complex. The subsequent “Companion Species Manifesto,” which further questions the human–nonhuman disjunction, is no less urgently needed in our time of environmental crisis and profound polarization.Manifestly Haraway brings together these momentous manifestos to expose the continuity and ramifying force of Haraway’s thought, whose significance emerges with engaging immediacy in a sustained conversation between the author and her long-term friend and colleague Cary Wolfe. Reading cyborgs and companion species through and with each other, Haraway and Wolfe join in a wide-ranging exchange on the history and meaning of the manifestos in the context of biopolitics, feminism, Marxism, human–nonhuman relationships, making kin, literary tropes, material semiotics, the negative way of knowing, secular Catholicism, and more.The conversation ends by revealing the early stages of Haraway’s “Chthulucene Manifesto,” in tension with the teleologies of the doleful Anthropocene and the exterminationist Capitalocene. Deeply dedicated to a diverse and robust earthly flourishing, Manifestly Haraway promises to reignite needed discussion in and out of the academy about biologies, technologies, histories, and still possible futures.

To care can feel good, or it can feel bad. It can do good, it can oppress. But what is care? A moral obligation? A burden? A joy? Is it only human? In Matters of Care, Mareda Puig de la Bellacasa presents a powerful challenge to conventional notions of care, exploring its significance as an ethical and political obligation for thinking in the more than human worlds of technoscience and naturecultures. Matters of Care contests the view that care is something only humans do, and argues for extending to non-humans the consideration of agencies and communities that make the living web of care by considering how care circulates in the natural world. The first of the books two parts, Knowledge Politics,defines the motivations for expanding the ethico-political meanings of care, focusing on discussions in science and technology that engage with sociotechnical assemblages and objects as lively, politically charged things.The second part, Speculative Ethics in Antiecological Times,considers everyday ecologies of sustaining and perpetuating life for their potential to transform our entrenched relations to natural worlds as resources. From the ethics and politics of care to experiential research on care to feminist science and technology studies, Matters of Care is a singular contribution to an emerging interdisciplinary debate that expands agency beyond the human to ask how our understandings of care must shift if we broaden the world.

How data and artificial intelligence create a new, abstract digital subjectIdeal Subjects examines how samples of our lives and daily behaviors have come to reside in the world of data and artificial intelligence—and what this means for who we are and what we may become. Detailing how AI-facilitated algorithmic prediction and data modeling make “ideal subjects” of us, Olga Goriunova explores the complex ways we relate to these digital abstractions. As more and more of our experience is funneled through computational records and models, datafied aspects of our lives are segmented and reconfigured to operate as new entities. Rather than viewing these abstract assemblages as extensions of our selves, Goriunova encourages us to consider these products of computational processes as an entirely new kind of subject, one that is both more and less than a human. Through close readings of contemporary digital practices and data analytics, Goriunova exposes the profound ethical, aesthetic, and political implications of producing and managing these new digital subjects. Highlighting the distinctive impact of computation on contemporary subject formation while placing the present within a history of shifting conceptions of the subject, she gives us much-needed tools for understanding how our intimate selves are rendered by the abstract entities of big data. Ideal Subjects presents an uncanny and deeply fascinating portrait of modern subjectivity in the technological age. Retail e-book files for this title are screen-reader friendly with images accompanied by short alt text and/or extended descriptions.

Now available in English—one of the twentieth century’s most important works on the philosophy of technologyWith this first English translation of influential German philosopher GÜnther Anders’s 1956 masterpiece of critical theory, The Obsolescence of the Human, a new generation of readers can now engage with his prescient and haunting vision of a “world without us” dominated by technology. Looking at technological events such as the detonation of the nuclear bomb and the arrival of televisions in our living rooms, Anders advances a warning of what humanity looks like in a world where it has surrendered all agency. He outlines the new emotional landscapes that shape our relationship to increasingly capable technology, including Promethean shame, the human sense of unease our own superior technological innovations can instill. Confronting the growing gap between what we can collectively create and what we can individually comprehend, Anders speculates on the trajectory of a developing technological world that rapidly exceeds our ability to control or even foresee its negative consequences. The Obsolescence of the Human prefigures contemporary posthumanist discourse and is eerily predictive of current debates around automation, global warming, and artificial intelligence. Providing new ways to conceptualize the intersection of technology and emotion, it offers groundbreaking frameworks for future-oriented ethics. Radical in both its stylistic experimentation and its theoretical insights, this new translation presents a cautionary tale regarding the human capacity to usher in its own destruction. Retail e-book files for this title are screen-reader friendly with images accompanied by short alt text and/or extended descriptions.

Advancing a phenomenological approach to deep time   Our imagination today is dominated by the end of the world, from sci-fi and climate fiction to actual predictions of biodiversity collapse, climate disruption, and the emergence of the Anthropocene. This obsession with the world’s precarity, The Memory of the World contends, relies on a flawed understanding of time that neglects the past and present with the goal of managing the future. Not only does this mislead sustainability efforts, it diminishes our encounters with the world and with human and nonhuman others.   Here, Ted Toadvine takes a phenomenological approach to deep time to show how our apocalyptic imagination forgets the sublime and uncanny dimensions of the geological past and far future. Guided by original readings of Maurice Merleau-Ponty, Emmanuel Levinas, Jacques Derrida, Jean-Luc Nancy, and others, he suggests that reconciling our embodied lives with the memory of the earth transforms our relationship with materiality, other forms of life, and the unprecedented future.   Integrating insights from phenomenology, deconstruction, critical animal studies, and new materialism, The Memory of the World argues for a new philosophy of time that takes seriously the multiple, pleated, and entangled temporal events spanning cosmic, geological, evolutionary, and human durations.

In an era of accelerating extinctions, what does it mean to discover thousands of new species in the deep sea?As we see the catastrophic effects of the Anthropocene proliferate, advanced technologies also grant us greater access to the furthest reaches of the world’s oceans, facilitating the discovery of countless new species. Sorting through the implications of this strange paradox, Stacy Alaimo explores the influence this newfound intimacy with the deep sea might have on our broader relationship to the nonhuman world. While many images of these abyssal creatures circulate as shallow clickbait, aesthetic representations can be enticing lures for speculating about their lives, profoundly expanding our environmental concern. The Abyss Stares Back analyzes a diverse range of scientific, literary, and artistic accounts of deep-sea exploration, including work from the naturalist William Beebe and the artist Else Bostelmann as well as results of the Census of Marine Life that began at the turn of the twenty-first century. As she focuses on oft-overlooked creatures of the deep, such as tubeworms, hatchetfish, siphonophores, and cephalopods, which are typically cast as “alien,” Alaimo shows how depictions of the deep seas have been enmeshed in long colonial histories and racist constructions of a threatening abyss. Drawing on feminist environmentalism, posthumanism, science and technology studies, and Indigenous and non-Western perspectives, Alaimo details how our understanding of science is fundamentally altered by aesthetic encounters with these otherworldly life forms. She argues that, although the deep sea is often thought of as a lifeless void with little connection to human existence, our increasing devastation of this realm underscores our ethical obligation to protect the biodiverse life in the depths. When the abyss stares back, it demands recognition. Retail e-book files for this title are screen-reader friendly with images accompanied by short alt text and/or extended descriptions.

Roberto Esposito is one of the most prolific and important exponents of contemporary Italian political theory. BÍos-his first book to be translated into English-builds on two decades of highly regarded thought, including his thesis that the modern individual-with all of its civil and political rights as well as its moral powers-is an attempt to attain immunity from the contagion of the extraindividual, namely, the community.  In BÍos, Esposito applies such a paradigm of immunization to the analysis of the radical transformation of the political into biopolitics. BÍos discusses the origins and meanings of biopolitical discourse, demonstrates why none of the categories of modern political thought is useful for completely grasping the essence of biopolitics, and reconstructs the negative biopolitical core of Nazism. Esposito suggests that the best contemporary response to the current deadly version of biopolitics is to understand what could make up the elements of a positive biopolitics-a politics of life rather than a politics of mastery and negation of life. In his introduction, Timothy Campbell situates Esposito’s arguments within American and European thinking on biopolitics. A comprehensive, illuminating, and highly original treatment of a critically important topic, BÍos introduces an English-reading public to a philosophy that will critically impact such wide-ranging current debates as stem cell research, euthanasia, and the war on terrorism. Roberto Esposito teaches contemporary philosophy at the Italian Institute for the Human Sciences in Naples. His books include Categorie dell impolitico, Nove pensieri sulla politica, Communitas: orgine e destino della comunitÀ, and Immunitas: protezione e negazione della vita. Timothy Campbell is associate professor of Italian studies in the Department of Romance Studies at Cornell University and the author of Wireless Writing in the Age of Marconi (Minnesota, 2006).

How has DNA come to be seen as a cosmic truth, representative of all life, potential for all cures, repository for all identity, and end to all stories? In The Poetics of DNA, Judith Roof examines the rise of this powerful symbol and the implications of its ascendancy for the ways we think-about ourselves, about one another, and about the universe. Descriptions of DNA, Roof argues, have distorted ideas and transformed nucleic acid into the answer to all questions of life. This hyperbolized notion of DNA, inevitably confused or conflated with the “gene,” has become a vector through which older ways of thinking can merge with the new, advancing long-discredited and insidious ideas about such things as eugenics and racial selection and influencing contemporary debates, particularly the popular press obsession with the “gay gene.” Through metaphors of DNA, she contends, racist and homophobic ideology is masked as progressive science.  Grappling with twentieth-century intellectual movements as well as contemporary societal anxieties, The Poetics of DNA reveals how descriptions of DNA and genes typify a larger set of epistemological battles that play out not only through the assumptions associated with DNA but also through less evident methods of magical thinking, reductionism, and pseudoscience.  For the first time, Roof exposes the ideology and cultural consequences of DNA and gene metaphors to uncover how, ultimately, they are paradigms used to recreate prejudices. Judith Roof is professor of English and film studies at Michigan State University. She is the author of several books, including All about Thelma and Eve: Sidekicks and Third Wheels.

Electrifying, provocative, and controversial when first published thirty years ago, Donna Haraway’s “Cyborg Manifesto” is even more relevant today, when the divisions that she so eloquently challenges-of human and machine but also of gender, class, race, ethnicity, sexuality, and location-are increasingly complex. The subsequent “Companion Species Manifesto,” which further questions the human–nonhuman disjunction, is no less urgently needed in our time of environmental crisis and profound polarization.Manifestly Haraway brings together these momentous manifestos to expose the continuity and ramifying force of Haraway’s thought, whose significance emerges with engaging immediacy in a sustained conversation between the author and her long-term friend and colleague Cary Wolfe. Reading cyborgs and companion species through and with each other, Haraway and Wolfe join in a wide-ranging exchange on the history and meaning of the manifestos in the context of biopolitics, feminism, Marxism, human–nonhuman relationships, making kin, literary tropes, material semiotics, the negative way of knowing, secular Catholicism, and more.The conversation ends by revealing the early stages of Haraway’s “Chthulucene Manifesto,” in tension with the teleologies of the doleful Anthropocene and the exterminationist Capitalocene. Deeply dedicated to a diverse and robust earthly flourishing, Manifestly Haraway promises to reignite needed discussion in and out of the academy about biologies, technologies, histories, and still possible futures.

Illuminates the profound contingency of market life on animal figures and fleshThe juxtaposition of biopolitical critique and animal studies-two subjects seldom theorized together-signals the double-edged intervention of Animal Capital. Nicole Shukin pursues a resolutely materialist engagement with the “question of the animal,” challenging the philosophical idealism that has dogged the question by tracing how the politics of capital and of animal life impinge on one another in market cultures of the twentieth and early twenty-first centuries.Shukin argues that an analysis of capital’s incarnations in animal figures and flesh is pivotal to extending the examination of biopower beyond its effects on humans. “Rendering” refers simultaneously to cultural technologies and economies of mimesis and to the carnal business of boiling down and recycling animal remains. Rendering’s accommodation of these discrepant logics, she contends, suggests a rubric for the critical task of tracking the biopolitical conditions and contradictions of animal capital across the spaces of culture and economy.From the animal capital of abattoirs and automobiles, films and mobile phones, to pandemic fear of species-leaping diseases such as avian influenza and mad cow, Shukin makes startling linkages between visceral and virtual currencies in animal life, illuminating entanglements of species, race, and labor in the conditions of capitalism. In reckoning with the violent histories and intensifying contradictions of animal rendering, Animal Capital raises provocative and pressing questions about the cultural politics of nature.

Illuminates the profound contingency of market life on animal figures and fleshThe juxtaposition of biopolitical critique and animal studies-two subjects seldom theorized together-signals the double-edged intervention of Animal Capital. Nicole Shukin pursues a resolutely materialist engagement with the “question of the animal,” challenging the philosophical idealism that has dogged the question by tracing how the politics of capital and of animal life impinge on one another in market cultures of the twentieth and early twenty-first centuries.Shukin argues that an analysis of capital’s incarnations in animal figures and flesh is pivotal to extending the examination of biopower beyond its effects on humans. “Rendering” refers simultaneously to cultural technologies and economies of mimesis and to the carnal business of boiling down and recycling animal remains. Rendering’s accommodation of these discrepant logics, she contends, suggests a rubric for the critical task of tracking the biopolitical conditions and contradictions of animal capital across the spaces of culture and economy.From the animal capital of abattoirs and automobiles, films and mobile phones, to pandemic fear of species-leaping diseases such as avian influenza and mad cow, Shukin makes startling linkages between visceral and virtual currencies in animal life, illuminating entanglements of species, race, and labor in the conditions of capitalism. In reckoning with the violent histories and intensifying contradictions of animal rendering, Animal Capital raises provocative and pressing questions about the cultural politics of nature.

In this highly original book David Wills rethinks not only our nature before all technology but also what we understand to be technology. Rather than considering the human being as something natural that then develops technology, Wills argues, we should instead imagine an originary imbrication of nature and machine that begins with a dorsal turn-a turn that takes place behind our back, outside our field of vision.  With subtle and insightful readings, Wills pursues this sense of what lies behind our idea of the human by rescuing Heidegger’s thinking from a reductionist dismissal of technology, examining different angles on LÉvinas’s face-to-face relation, and tracing a politics of friendship and sexuality in Derrida and Sade. He also analyzes versions of exile in Joyce’s rewriting of Homer and Broch’s rewriting of Virgil and discusses how Freud and Rimbaud exemplify the rhetoric of soil and blood that underlies every attempt to draw lines between nations and discriminate between peoples. In closing, Wills demonstrates the political force of rhetoric in a sophisticated analysis of Nietzsche’s oft-quoted declaration that “God is dead.” Forward motion, Wills ultimately reveals, is an ideology through which we have favored the front-what can be seen-over the aspects of the human and technology that lie behind the back and in the spine-what can be sensed otherwise-and shows that this preference has had profound environmental, political, sexual, and ethical consequences. David Wills is professor of French and English at the University of Albany (SUNY). He is the author of Prosthesis and Matchbook: Essays in Deconstruction as well as the translator of works by Jacques Derrida, including The Gift of Death.

Originally published in French in seven volumes, Cosmopolitics investigates the role and authority of the sciences in modern societies and challenges their claims to objectivity, rationality, and truth. Cosmopolitics II includes the first English-language translations of the last four books: Quantum Mechanics: The End of the Dream, In the Name of the Arrow of Time: Prigogine’s Challenge, Life and Artifice: The Faces of Emergence, and The Curse of Tolerance. Arguing for an “ecology of practices” in the sciences, Isabelle Stengers explores the discordant landscape of knowledge derived from modern science, seeking intellectual consistency among contradictory, confrontational, and mutually exclusive philosophical ambitions and approaches. For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them. Stengers concludes this philosophical inquiry with a forceful critique of tolerance; it is a fundamentally condescending attitude, she contends, that prevents those worldviews that challenge dominant explanatory systems from being taken seriously. Instead of tolerance, she proposes a “cosmopolitics” that rejects politics as a universal category and allows modern scientific practices to peacefully coexist with other forms of knowledge.

Originally published in French in seven volumes, Cosmopolitics investigates the role and authority of the sciences in modern societies and challenges their claims to objectivity, rationality, and truth. Cosmopolitics II includes the first English-language translations of the last four books: Quantum Mechanics: The End of the Dream, In the Name of the Arrow of Time: Prigogine’s Challenge, Life and Artifice: The Faces of Emergence, and The Curse of Tolerance. Arguing for an “ecology of practices” in the sciences, Isabelle Stengers explores the discordant landscape of knowledge derived from modern science, seeking intellectual consistency among contradictory, confrontational, and mutually exclusive philosophical ambitions and approaches. For Stengers, science is a constructive enterprise, a diverse, interdependent, and highly contingent system that does not simply discover preexisting truths but, through specific practices and processes, helps shape them. Stengers concludes this philosophical inquiry with a forceful critique of tolerance; it is a fundamentally condescending attitude, she contends, that prevents those worldviews that challenge dominant explanatory systems from being taken seriously. Instead of tolerance, she proposes a “cosmopolitics” that rejects politics as a universal category and allows modern scientific practices to peacefully coexist with other forms of knowledge.

Is the tick a machine or a machine operator? Is it a mere object or a subject? With these questions, the pioneering biophilosopher Jakob von UexkÜll embarks on a remarkable exploration of the unique social and physical environments that individual animal species, as well as individuals within species, build and inhabit. This concept of the umwelt has become enormously important within posthumanist philosophy, influencing such figures as Heidegger, Merleau-Ponty, Deleuze and Guattari, and, most recently, Giorgio Agamben, who has called UexkÜll "a high point of modern antihumanism."A key document in the genealogy of posthumanist thought, A Foray into the Worlds of Animals and Humans advances UexkÜll's revolutionary belief that nonhuman perceptions must be accounted for in any biology worth its name; it also contains his arguments against natural selection as an adequate explanation for the present orientation of a species' morphology and behavior. A Theory of Meaning extends his thinking on the umwelt, while also identifying an overarching and perceptible unity in nature. Those coming to UexkÜll's work for the first time will find that his concept of the umwelt holds out new possibilities for the terms of animality, life, and the whole framework of biopolitics itself.

For many philosophers, the rational cognitive (Cartesian) subject defines the human, or at least defines what humans should be. Yet some recent cognitive science, as well as the philosophy of Deleuze and Guattari, has called into question such individuality and rationality and emphasized social and emotional subjectivity. Understanding such embodied and embedded subjectivity, John Protevi argues, demands the notion of bodies politic.In Political Affect, Protevi investigates the relationship between the social and the somatic: how our bodies, minds, and social settings are intricately and intimately linked. Bringing together concepts from science, philosophy, and politics, he develops a perspective he calls political physiology to indicate that subjectivity is socially conditioned and sometimes bypassed in favor of a direct connection of the social and the somatic, as with the politically triggered basic emotions of rage and panic. Protevi's treatment of affective cognition in social context breaks new theoretical ground, insisting that subjectivity be studied both in its embodied expression and in terms of the distribution of affective cognitive responses in a population.Moving beyond the theoretical, Protevi applies his concept of political affect to show how unconscious emotional valuing shaped three recent, emotionally charged events: the cold rage of the Columbine High School slayings, the racialized panic that delayed rescue efforts in Hurricane Katrina, and the twists and turns of empathy occasioned by the Terry Schiavo case. These powerful individual and collective political events require new philosophical understanding.

The Greek philosopher Protagoras, in the opening words of his lost book Truth, famously asserted, “Man is the measure of all things.” This contention-that humanity cannot know the world except by means of human aptitudes and abilities-has endured through the centuries in the work of diverse writers. In this bold and creative new investigation into the philosophical and intellectual parameters of the question of the animal, Tom Tyler explores a curious fact: in arguing or assuming that knowledge is characteristically human, thinkers have time and again employed animals as examples, metaphors, and fables. From Heidegger’s lizard and Popper’s bees to Saussure’s ox and Freud’s wolves, Tyler points out, “we find a multitude of brutes and beasts crowding into the texts to which they are supposedly unwelcome.”Inspired by the medieval bestiaries, Tyler’s book features an assortment of “wild animals” (ferae)-both real and imaginary-who appear in the works of philosophy as mere ciferae, or ciphers; each is there deployed as a placeholder, of no importance or worth in their own right. Examining the work of such figures as Bataille, Moore, Nietzsche, Kant, Whorf, Darwin, and Derrida, among others, Tyler identifies four ways in which these animals have been used and abused: as interchangeable ciphers; as instances of generalized animality; as anthropomorphic caricatures; and as repetitive stereotypes. Looking closer, however, he finds that these unruly beasts persistently and mischievously question the humanist assumptions of their would-be employers.Tyler ultimately challenges claims of human distinctiveness and superiority, which are so often represented by the supposedly unique and perfect human hand. Contrary to these claims, he contends that the hand is, in fact, a primitive organ, and one shared by many different creatures, thereby undercutting one of the foundations of anthropocentricism and opening up the possibility of nonhuman, or more-than-human, knowledge.

What does it mean to think beyond humanism? Is it possible to craft a mode of philosophy, ethics, and interpretation that rejects the classic humanist divisions of self and other, mind and body, society and nature, human and animal, organic and technological? Can a new kind of humanities-posthumanities-respond to the redefinition of humanity's place in the world by both the technological and the biological or "green" continuum in which the "human" is but one life form among many?Exploring how both critical thought along with cultural practice have reacted to this radical repositioning, Cary Wolfe-one of the founding figures in the field of animal studies and posthumanist theory-ranges across bioethics, cognitive science, animal ethics, gender, and disability to develop a theoretical and philosophical approach responsive to our changing understanding of ourselves and our world. Then, in performing posthumanist readings of such diverse works as Temple Grandin's writings, Wallace Stevens's poetry, Lars von Trier's Dancer in the Dark, the architecture of Diller+Scofidio, and David Byrne and Brian Eno's My Life in the Bush of Ghosts, he shows how this philosophical sensibility can transform art and culture. For Wolfe, a vibrant, rigorous posthumanism is vital for addressing questions of ethics and justice, language and trans-species communication, social systems and their inclusions and exclusions, and the intellectual aspirations of interdisciplinarity. In What Is Posthumanism? he carefully distinguishes posthumanism from transhumanism (the biotechnological enhancement of human beings) and narrow definitions of the posthuman as the hoped-for transcendence of materiality. In doing so, Wolfe reveals that it is humanism, not the human in all its embodied and prosthetic complexity, that is left behind in posthumanist thought.

Since the early nineteenth century, when entomologists first popularized the unique biological and behavioral characteristics of insects, technological innovators and theorists have proposed insects as templates for a wide range of technologies. In Insect Media, Jussi Parikka analyzes how insect forms of social organization-swarms, hives, webs, and distributed intelligence-have been used to structure modern media technologies and the network society, providing a radical new perspective on the interconnection of biology and technology.Through close engagement with the pioneering work of insect ethologists, including Jakob von UexkÜll and Karl von Frisch, posthumanist philosophers, media theorists, and contemporary filmmakers and artists, Parikka develops an insect theory of media, one that conceptualizes modern media as more than the products of individual human actors, social interests, or technological determinants. They are, rather, profoundly nonhuman phenomena that both draw on and mimic the alien lifeworlds of insects.Deftly moving from the life sciences to digital technology, from popular culture to avant-garde art and architecture, and from philosophy to cybernetics and game theory, Parikka provides innovative conceptual tools for exploring the phenomena of network society and culture. Challenging anthropocentric approaches to contemporary science and culture, Insect Media reveals the possibilities that insects and other nonhuman animals offer for rethinking media, the conflation of biology and technology, and our understanding of, and interaction with, contemporary digital culture.

Are we made of junk? Thierry Bardini believes we are. Examining an array of cybernetic structures from genetic codes to communication networks, he explores the idea that most of culture and nature, including humans, is composed primarily of useless, but always potentially recyclable, material otherwise known as "junk."Bardini unravels the presence of junk at the interface between science fictions and fictions of science, showing that molecular biology and popular culture since the early 1960s belong to the same culture-cyberculture-which is essentially a culture of junk. He draws on a wide variety of sources, including the writings of Philip K. Dick and William S. Burroughs, interviews with scientists as well as "crackpots," and work in genetics, cybernetics, and physics to support his contention that junk DNA represents a blind spot in our understanding of life.At the same time, Junkware examines the cultural history that led to the encoding and decoding of life itself and the contemporary turning of these codes into a commodity. But he also contends that, beyond good and evil, the essential "junkiness" of this new subject is both the symptom and the potential cure.