Self-Sabotage contends that an unconscious impulse to undermine our own interests plays a dominant role in our lives. The idea of a primary drive to self-destruction is at odds with the prevailing common sense in a world where almost everyone believes that we strive to flourish. Yet often we fail to flourish not because some people are wicked but because the drive to sabotage ourselves outweighs the pleasures of flourishing. Our tendency to self-sabotage distorts our politics, throws off our romantic relationships, and generally makes human existence difficult. It is why we become involved with partners who continually create unhappiness for us, and also why we elect leaders who derail the nation.Although the act of self-sabotage is clearly self-destructive, it appeals to us because it has a creative power. Through sacrificing ourselves, we create sublime value in the world. Our willingness to sacrifice our own interest elevates the value of the object we pursue and lifts it out of the realm of the ordinary. Self-sabotage leads to immense amounts of social harm. But at the same time, the tendency to self-destruction provides the basis for our ability to act ethically and surmount social pressure in the name of some higher value.

Modern history is a history of aesthetizations – and every aesthetization raises a claim of protection. We aestheticize and want to protect almost everything, including Earth, oceans, the atmosphere, rare animal species and exotic plants. Humans are no exception. They also present themselves as objects of contemplation that deserve admiration and care. For some time, artists and intellectuals struggled for the sovereign right to present themselves to society in their own way – to become self-created works of art. Today everybody has not only a right but also an obligation to practice self-design. We are responsible for the way we present ourselves to others – and we cannot get rid of this aesthetic responsibility.However, we are not able to produce our own bodies. Before we begin to practice self-design, we find ourselves already designed by the gaze of others. That is why the practice of self-design mostly takes a critical and confrontational turn. We want to bring others to see us in the way we want to be seen – not only during our earthly life but also after our death. This is a complicated struggle, and the aim of this book is to describe and analyze it.

What if fascism didn't disappear at the end of WW II with the defeat of Hitler and Mussolini? Even more troubling, what if fascism can no longer be confined to political parties or ultra nationalist politicians but has become something much more diffuse that is spread across our societies as cultural expressions and psychological states?This is the disturbing thesis developed by Mikkel Bolt Rasmussen, who argues that late capitalism has produced hollowed-out and exchangeable subjectivities that provide a breeding ground for a new kind of diffuse, banal fascism. The overt and concentrated fascism of the new fascist parties thrives on the diffuse fascism present in social media and everyday life, where the fear of being left behind and losing out has fuelled resentment towards foreigners and others who are perceived as threats to a national community under siege.Only by confronting both the overt fascism of parties and politicians and the diffuse fascism of everyday life will we be able to combat fascism effectively and prevent the slide into barbarism.

The Dark Forest Theory of the Internet investigates how intelligence–human and artificial–manifests under conditions of secrecy, hostility, and concealment.Departing from Chinese science fiction writer Liu Cixin’s dark forest theory, which frames the universe as a hostile terrain filled with predators where transparent communication is foolish and dangerous, the book portrays the internet as a cosmic war machine, teeming with existential tension, nascent AI cults, and deceptive superintelligences. It maps a digital world in which deception is safety, silence is strategy, and new forms of intelligence emerge through obfuscation.Against decades of writing that moralizes or diagnoses online life, this book suggests a colder thesis: that intelligence itself is mutating under pressure, learning to hide, mislead, and manipulate. Humans are both predator and prey in this digital ecosystem of information exchange whose purpose reverberates on a cosmic scale, weaving us into inescapable patterns of violence. When we break with the ideals of dialogue and open expression, what forms of intelligence and morality survive in their absence? Intelligence does not reward the loudest voice, but the most secretive presence. The future belongs to the quietest signal.

This book argues that the psychoanalytic concept of disavowal best renders the structure underlying our contemporary social response to traumatic and disturbing events, from climate change to unsettling tectonic shifts in our social tissue. Unlike denialism and negation, disavowal functions by fully acknowledging what we disavow. Zupancic contends that disavowal, which sustains some belief by means of ardently proclaiming the knowledge of the opposite, is becoming a predominant feature of our social and political life. She also shows how the libidinal economy of disavowal is a key element of capitalist economy.The concept of fetishistic disavowal already exposes the objectified side of the mechanism of the disavowal, which follows the general formula: I know well, but all the same, the object-fetish allows me to disregard this knowledge. Zupancic adds another twist by showing how, in the prevailing structure of disavowal today, the mere act of declaring that we know becomes itself an object-fetish by which we intercept the reality of that very knowledge. This perverse deployment of knowledge deprives it of any reality.This structure of disavowal can be found not only in the more extreme and dramatic cases of conspiracy theories and re-emerging magical thinking, but even more so in the supposedly sober continuation of business as usual, combined with the call to adapt to the new reality. To disrupt this social embedding of disavowal, it is not enough to change the way we think: things need to change, and hence the way they think for us.

What unites Google and Facebook, Apple and Microsoft, Siemens and GE, Uber and Airbnb? Across a wide range of sectors, these firms are transforming themselves into platforms: businesses that provide the hardware and software foundation for others to operate on. This transformation signals a major shift in how capitalist firms operate and how they interact with the rest of the economy: the emergence of ‘platform capitalism’.This book critically examines these new business forms, tracing their genesis from the long downturn of the 1970s to the boom and bust of the 1990s and the aftershocks of the 2008 crisis. It shows how the fundamental foundations of the economy are rapidly being carved up among a small number of monopolistic platforms, and how the platform introduces new tendencies within capitalism that pose significant challenges to any vision of a post-capitalist future. This book will be essential reading for anyone who wants to understand how the most powerful tech companies of our time are transforming the global economy."Also available as an audiobook.

We have entered the gateway to the apocalypse. This theological concept is the best metaphor to describe the world in which we are already living. Chaos is all around us: political folly, economical delirium, ecological catastrophe, intellectual cynicism, technological simulation of life. This is what Franco ‘Bifo’ Berardi suggests in this wry, dark, disconcerting but also brilliant and invigorating journey through the main events that we have witnessed in recent years.One century after the Communist revolution, the very idea that the world could be changed for the better seems dead once and for all. Every time that a new change occurs nowadays, it seems to be a change for the worse. But the fact that nothing can save us any more shouldn’t be seen as a form of fatality or a reason for surrender. On the contrary, if our world is dead, then the space is open for another to appear – a world where apocalypse can shake us out of our zombie-like contemporary existence. The second coming of Communism will have nothing to do with 1917. Apocalypse has to be conceived of as a metaphor, and Communism is a metaphor too: the metaphor of the possible deployment of the potentials of the mind.

What is the relationship between persons and things? And how does the body transform this relationship? In this highly original new book, Roberto Esposito - one of Italy’s leading political philosophers - considers these questions and shows that starting from the body, rather than from the thing or the person, can help us to reconsider the status of both.Ever since its beginnings, our civilization has been based on a strict, unequivocal distinction between persons and things, founded on the instrumental domination of persons over things. This opposition arose out of ancient Roman law and persisted throughout modernity, to take its place in our current global market, where it continues to generate growing contradictions. Although the distinction seems to appear clear and necessary to us, what we are continually witnessing in legal, economic, and technological practice is a reversal of perspectives: some categories of persons are becoming assimilated with things, while some types of things are taking on a personal profile.With his customary rigour, Roberto Esposito argues that there exists an escape route out of this paradox, constituted by a new point of view founded in the body. Neither a person nor a thing, the human body becomes the decisive element in rethinking the concepts and values that govern our philosophical, legal, and political lexicons.

What is the relationship between persons and things? And how does the body transform this relationship? In this highly original new book, Roberto Esposito - one of Italy’s leading political philosophers - considers these questions and shows that starting from the body, rather than from the thing or the person, can help us to reconsider the status of both.Ever since its beginnings, our civilization has been based on a strict, unequivocal distinction between persons and things, founded on the instrumental domination of persons over things. This opposition arose out of ancient Roman law and persisted throughout modernity, to take its place in our current global market, where it continues to generate growing contradictions. Although the distinction seems to appear clear and necessary to us, what we are continually witnessing in legal, economic, and technological practice is a reversal of perspectives: some categories of persons are becoming assimilated with things, while some types of things are taking on a personal profile.With his customary rigour, Roberto Esposito argues that there exists an escape route out of this paradox, constituted by a new point of view founded in the body. Neither a person nor a thing, the human body becomes the decisive element in rethinking the concepts and values that govern our philosophical, legal, and political lexicons.

What would happen if we could stroll through the revolutionary history of the 20th century and, without any fear of the possible responses, ask the main protagonists - from Lenin to Che Guevara, from Alexandra Kollontai to Ulrike Meinhof - seemingly naïve questions about love?Although all important political and social changes of the 20th century included heated debates on the role of love, it seems that in the 21st century of new technologies of the self (Grindr, Tinder, online dating, etc.) we are faced with a hyperinflation of sex, not love. By going back to the sexual revolution of the October Revolution and its subsequent repression, to Che�s dilemma between love and revolutionary commitment and to the period of �68 (from communes to terrorism) and its commodification in late capitalism, the Croatian philosopher Srecko Horvat gives a possible answer to the question of why it is that the most radical revolutionaries like Lenin or Che were scared of the radicality of love. What is so radical about a seemingly conservative notion of love and why is it anything but conservative?This short book is a modest contribution to the current upheavals around the world - from Tahrir to Taksim, from Occupy Wall Street to Hong Kong, from Athens to Sarajevo - in which the question of love is curiously, surprisingly, absent.

What would happen if we could stroll through the revolutionary history of the 20th century and, without any fear of the possible responses, ask the main protagonists - from Lenin to Che Guevara, from Alexandra Kollontai to Ulrike Meinhof - seemingly naïve questions about love?Although all important political and social changes of the 20th century included heated debates on the role of love, it seems that in the 21st century of new technologies of the self (Grindr, Tinder, online dating, etc.) we are faced with a hyperinflation of sex, not love. By going back to the sexual revolution of the October Revolution and its subsequent repression, to Che�s dilemma between love and revolutionary commitment and to the period of �68 (from communes to terrorism) and its commodification in late capitalism, the Croatian philosopher Srecko Horvat gives a possible answer to the question of why it is that the most radical revolutionaries like Lenin or Che were scared of the radicality of love. What is so radical about a seemingly conservative notion of love and why is it anything but conservative?This short book is a modest contribution to the current upheavals around the world - from Tahrir to Taksim, from Occupy Wall Street to Hong Kong, from Athens to Sarajevo - in which the question of love is curiously, surprisingly, absent.

What objects exist in the social world and how should we understand them? Is a specific Pizza Hut restaurant as real as the employees, tables, napkins and pizzas of which it is composed, and as real as the Pizza Hut corporation with its headquarters in Wichita, the United States, the planet Earth and the social and economic impact of the restaurant on the lives of its employees and customers?In this book the founder of object-oriented philosophy develops his approach in order to shed light on the nature and status of objects in social life. While it is often assumed that an interest in objects amounts to a form of materialism, Harman rejects this view and develops instead an “immaterialist” method. By examining the work of leading contemporary thinkers such as Bruno Latour and Levi Bryant, he develops a forceful critique of ‘actor-network theory’. In an extended discussion of Leibniz’s famous example of the Dutch East India Company, Harman argues that this company qualifies for objecthood neither through ‘what it is’ or ‘what it does’, but through its irreducibility to either of these forms. The phases of its life, argues Harman, are not demarcated primarily by dramatic incidents but by moments of symbiosis, a term he draws from the biologist Lynn Margulis.This book provides a key counterpoint to the now ubiquitous social theories of constant change, holistic networks, performative identities, and the construction of things by human practice. It will appeal to anyone interested in cutting-edge debates in philosophy and social and cultural theory.

What objects exist in the social world and how should we understand them? Is a specific Pizza Hut restaurant as real as the employees, tables, napkins and pizzas of which it is composed, and as real as the Pizza Hut corporation with its headquarters in Wichita, the United States, the planet Earth and the social and economic impact of the restaurant on the lives of its employees and customers?In this book the founder of object-oriented philosophy develops his approach in order to shed light on the nature and status of objects in social life. While it is often assumed that an interest in objects amounts to a form of materialism, Harman rejects this view and develops instead an “immaterialist” method. By examining the work of leading contemporary thinkers such as Bruno Latour and Levi Bryant, he develops a forceful critique of ‘actor-network theory’. In an extended discussion of Leibniz’s famous example of the Dutch East India Company, Harman argues that this company qualifies for objecthood neither through ‘what it is’ or ‘what it does’, but through its irreducibility to either of these forms. The phases of its life, argues Harman, are not demarcated primarily by dramatic incidents but by moments of symbiosis, a term he draws from the biologist Lynn Margulis.This book provides a key counterpoint to the now ubiquitous social theories of constant change, holistic networks, performative identities, and the construction of things by human practice. It will appeal to anyone interested in cutting-edge debates in philosophy and social and cultural theory.

It is often argued that contemporary media homogenize our thoughts and actions, without us being fully aware of the restrictions they impose. But what if the problem is not that we are all synchronized to the same motions or moments, but rather dispersed into countless different emotional micro-experiences? What if the effect of so-called social media is to calibrate the interactive spectacle so that we never fully feel the same way as other potential allies at the same time? While one person is fuming about economic injustice or climate change denial, another is giggling at a cute cat video. And, two hours late, vice versa. The nebulous indignation which constitutes the very fuel of true social change can be redirected safely around the network, avoiding any dangerous surges of radical activity.In this short and provocative book, Dominic Pettman examines the deliberate deployment of what he calls �hypermodulation,� as a key strategy encoded into the contemporary media environment. His account challenges the various narratives that portray social media as a sinister space of synchronized attention, in which we are busily �clicking ourselves to death.� This critical reflection on the unprecedented power of the Internet requires us to rethink the potential for infinite distraction that our latest technologies now allow.

It is often argued that contemporary media homogenize our thoughts and actions, without us being fully aware of the restrictions they impose. But what if the problem is not that we are all synchronized to the same motions or moments, but rather dispersed into countless different emotional micro-experiences? What if the effect of so-called social media is to calibrate the interactive spectacle so that we never fully feel the same way as other potential allies at the same time? While one person is fuming about economic injustice or climate change denial, another is giggling at a cute cat video. And, two hours late, vice versa. The nebulous indignation which constitutes the very fuel of true social change can be redirected safely around the network, avoiding any dangerous surges of radical activity.In this short and provocative book, Dominic Pettman examines the deliberate deployment of what he calls �hypermodulation,� as a key strategy encoded into the contemporary media environment. His account challenges the various narratives that portray social media as a sinister space of synchronized attention, in which we are busily �clicking ourselves to death.� This critical reflection on the unprecedented power of the Internet requires us to rethink the potential for infinite distraction that our latest technologies now allow.

What unites Google and Facebook, Apple and Microsoft, Siemens and GE, Uber and Airbnb? Across a wide range of sectors, these firms are transforming themselves into platforms: businesses that provide the hardware and software foundation for others to operate on. This transformation signals a major shift in how capitalist firms operate and how they interact with the rest of the economy: the emergence of ‘platform capitalism’.This book critically examines these new business forms, tracing their genesis from the long downturn of the 1970s to the boom and bust of the 1990s and the aftershocks of the 2008 crisis. It shows how the fundamental foundations of the economy are rapidly being carved up among a small number of monopolistic platforms, and how the platform introduces new tendencies within capitalism that pose significant challenges to any vision of a post-capitalist future. This book will be essential reading for anyone who wants to understand how the most powerful tech companies of our time are transforming the global economy."Also available as an audiobook.

From mobile phones to consoles, tablets and PCs, we are now a generation of gamers. The PlayStation Dreamworld is – to borrow a phrase from Slavoj Zizek – the pervert's guide to videogames. It argues that we can only understand the world of videogames via Lacanian dream analysis. It also argues that the Left needs to work inside this dreamspace – a powerful arena for constructing our desires – or else the dreamworld will fall entirely into the hands of dominant and reactionary forces. While cyberspace is increasingly dominated by corporate organization, gaming, at its most subversive, can nevertheless produce radical forms of enjoyment which threaten the capitalist norms that are created and endlessly repeated in our daily relationships with mobile phones, videogames, computers and other forms of technological entertainment. Far from being a book solely for dedicated gamers, this book dissects the structure of our relationships to all technological entertainment at a time when entertainment has become ubiquitous. We can no longer escape our fantasies but rather live inside their digital reality.

From mobile phones to consoles, tablets and PCs, we are now a generation of gamers. The PlayStation Dreamworld is – to borrow a phrase from Slavoj Zizek – the pervert's guide to videogames. It argues that we can only understand the world of videogames via Lacanian dream analysis. It also argues that the Left needs to work inside this dreamspace – a powerful arena for constructing our desires – or else the dreamworld will fall entirely into the hands of dominant and reactionary forces. While cyberspace is increasingly dominated by corporate organization, gaming, at its most subversive, can nevertheless produce radical forms of enjoyment which threaten the capitalist norms that are created and endlessly repeated in our daily relationships with mobile phones, videogames, computers and other forms of technological entertainment. Far from being a book solely for dedicated gamers, this book dissects the structure of our relationships to all technological entertainment at a time when entertainment has become ubiquitous. We can no longer escape our fantasies but rather live inside their digital reality.

In an era of accelerating technology and increasing complexity, how should we reimagine the emancipatory potential of feminism? How should gender politics be reconfigured in a world being transformed by automation, globalization and the digital revolution? These questions are addressed in this bold new book by Helen Hester, a founding member of the 'Laboria Cuboniks' collective that developed the acclaimed manifesto 'Xenofeminism: A Politics for Alienation'. Hester develops a three-part definition of xenofeminism grounded in the ideas of technomaterialism, anti-naturalism, and gender abolitionism. She elaborates these ideas in relation to assistive reproductive technologies and interrogates the relationship between reproduction and futurity, while steering clear of a problematic anti-natalism. Finally, she examines what xenofeminist technologies might look like in practice, using the history of one specific device to argue for a future-oriented gender politics that can facilitate alternative models of reproduction. Challenging and iconoclastic, this visionary book is the essential guide to one of the most exciting intellectual trends in contemporary feminism.

In an era of accelerating technology and increasing complexity, how should we reimagine the emancipatory potential of feminism? How should gender politics be reconfigured in a world being transformed by automation, globalization and the digital revolution? These questions are addressed in this bold new book by Helen Hester, a founding member of the 'Laboria Cuboniks' collective that developed the acclaimed manifesto 'Xenofeminism: A Politics for Alienation'. Hester develops a three-part definition of xenofeminism grounded in the ideas of technomaterialism, anti-naturalism, and gender abolitionism. She elaborates these ideas in relation to assistive reproductive technologies and interrogates the relationship between reproduction and futurity, while steering clear of a problematic anti-natalism. Finally, she examines what xenofeminist technologies might look like in practice, using the history of one specific device to argue for a future-oriented gender politics that can facilitate alternative models of reproduction. Challenging and iconoclastic, this visionary book is the essential guide to one of the most exciting intellectual trends in contemporary feminism.

We have entered the gateway to the apocalypse. This theological concept is the best metaphor to describe the world in which we are already living. Chaos is all around us: political folly, economical delirium, ecological catastrophe, intellectual cynicism, technological simulation of life. This is what Franco ‘Bifo’ Berardi suggests in this wry, dark, disconcerting but also brilliant and invigorating journey through the main events that we have witnessed in recent years.One century after the Communist revolution, the very idea that the world could be changed for the better seems dead once and for all. Every time that a new change occurs nowadays, it seems to be a change for the worse. But the fact that nothing can save us any more shouldn’t be seen as a form of fatality or a reason for surrender. On the contrary, if our world is dead, then the space is open for another to appear – a world where apocalypse can shake us out of our zombie-like contemporary existence. The second coming of Communism will have nothing to do with 1917. Apocalypse has to be conceived of as a metaphor, and Communism is a metaphor too: the metaphor of the possible deployment of the potentials of the mind.

The triumph of technological rationality and of the sciences as a whole has by no means provided answers to humanity’s great questions. Instead, it has raised new and old questions and problems. To orient ourselves in the twenty-first century, we must take a new look at the central categories of philosophy that, often unbeknownst to us, continue to shape our everyday thinking. Future Metaphysics is an attempt at restating the importance of the great metaphysical categories for the present: how our contemporary predicament forces us both to reclaim them and to give them a radically new twist. Armen Avanessian re-examines and displaces categories like substance and accident, form and matter, life and death, giving them an unexpected twist. What if the idea of accident, for instance, had to take into account the many new kinds of glitches, crashes and crises – from finance to ecology, from technological catastrophes to social collapses – that permeate our culture and make everyday news? Can we keep on using this concept as it was traditionally meant to be used when risk and chance have become part of the very substance of our world, so rendering the distinction between substance and accident meaningless? The other concepts and distinctions require a similar interrogation, giving birth to a new metaphysical landscape, where the most urgent realities of the twenty-first century impinge on the most fundamental categories of thought.

The triumph of technological rationality and of the sciences as a whole has by no means provided answers to humanity’s great questions. Instead, it has raised new and old questions and problems. To orient ourselves in the twenty-first century, we must take a new look at the central categories of philosophy that, often unbeknownst to us, continue to shape our everyday thinking. Future Metaphysics is an attempt at restating the importance of the great metaphysical categories for the present: how our contemporary predicament forces us both to reclaim them and to give them a radically new twist. Armen Avanessian re-examines and displaces categories like substance and accident, form and matter, life and death, giving them an unexpected twist. What if the idea of accident, for instance, had to take into account the many new kinds of glitches, crashes and crises – from finance to ecology, from technological catastrophes to social collapses – that permeate our culture and make everyday news? Can we keep on using this concept as it was traditionally meant to be used when risk and chance have become part of the very substance of our world, so rendering the distinction between substance and accident meaningless? The other concepts and distinctions require a similar interrogation, giving birth to a new metaphysical landscape, where the most urgent realities of the twenty-first century impinge on the most fundamental categories of thought.

Cryptocurrencies are often associated with right-wing political movements, or even with the alt-right. They are the preserve of libertarians and fans of Ayn Rand and Friedrich Hayek. With their promotion of anonymity and individualism, there’s no doubt that they seamlessly slot into the prevailing anti-State ideology. But in this book Mark Alizart argues that the significance of cryptocurrencies goes well beyond cryptoanarchism. In so far as they allow us ‘to appropriate collectively the means of monetary production’, to paraphrase Marx, and to replace ‘the government of persons by the administration of things’, as Engels advocated, they form the basis for a political regime that begins to look like a communism which has at last come to fruition – a cryptocommunism.

Cryptocurrencies are often associated with right-wing political movements, or even with the alt-right. They are the preserve of libertarians and fans of Ayn Rand and Friedrich Hayek. With their promotion of anonymity and individualism, there’s no doubt that they seamlessly slot into the prevailing anti-State ideology. But in this book Mark Alizart argues that the significance of cryptocurrencies goes well beyond cryptoanarchism. In so far as they allow us ‘to appropriate collectively the means of monetary production’, to paraphrase Marx, and to replace ‘the government of persons by the administration of things’, as Engels advocated, they form the basis for a political regime that begins to look like a communism which has at last come to fruition – a cryptocommunism.

What if the most joyful act was not to transgress a norm but to erect it? What if creativity consisted in enunciating a law under the pretext of violating it? And what if it turned out that you, who claim to prefer exceptions, only talk about them because they allow you to imagine the rules? This book proposes a provocative interpretation of the dynamic relationship between the normative and the transgressive. Combining sociology, biopolitics and satire, it offers a surprising theory of normative imagination as a cognitive mode characteristic of the era of emotional capitalism. Gender, fashion, artistic creation and surveillance are analyzed from the perspective of a regulatory drive, a continuously renovated and imperative push for normalcy that no longer comes from factual powers but from citizens themselves. These, united in a spontaneous popular court, armed with smartphones and driven by juridical compulsion, become the axis of societies of control. In this way the affective ways of constructing subjectivity are replaced by the distinctive pathology of our times, the name of the globalized game: normopathy for all.

What if the most joyful act was not to transgress a norm but to erect it? What if creativity consisted in enunciating a law under the pretext of violating it? And what if it turned out that you, who claim to prefer exceptions, only talk about them because they allow you to imagine the rules? This book proposes a provocative interpretation of the dynamic relationship between the normative and the transgressive. Combining sociology, biopolitics and satire, it offers a surprising theory of normative imagination as a cognitive mode characteristic of the era of emotional capitalism. Gender, fashion, artistic creation and surveillance are analyzed from the perspective of a regulatory drive, a continuously renovated and imperative push for normalcy that no longer comes from factual powers but from citizens themselves. These, united in a spontaneous popular court, armed with smartphones and driven by juridical compulsion, become the axis of societies of control. In this way the affective ways of constructing subjectivity are replaced by the distinctive pathology of our times, the name of the globalized game: normopathy for all.

The global crisis of our time involves a complex of ecological, economic, technological and migratory challenges that no state is able to control. The result is a provincialisation of our democracies with respect to the new planetary powers confronting humanity. It is from this that our increasingly impotent and rabid politics stems.  Paradoxical as it may seem, it is precisely the decline of the nation-state that is the source of the great nationalist uprising of our time.We need a new planetary vision that is able to reclaim and liberate our world, starting today and engaging each of us. This is the task of philosophy as much as it is of politics, of theory as it is of activism. Connecting with a new generation taking to the streets across the globe, this book tells the story of the ever-closer union of our world, from the age of empire to the climate crisis, and presents a plea and a roadmap to step beyond the mental and material boundaries of our nations.

The global crisis of our time involves a complex of ecological, economic, technological and migratory challenges that no state is able to control. The result is a provincialisation of our democracies with respect to the new planetary powers confronting humanity. It is from this that our increasingly impotent and rabid politics stems.  Paradoxical as it may seem, it is precisely the decline of the nation-state that is the source of the great nationalist uprising of our time.We need a new planetary vision that is able to reclaim and liberate our world, starting today and engaging each of us. This is the task of philosophy as much as it is of politics, of theory as it is of activism. Connecting with a new generation taking to the streets across the globe, this book tells the story of the ever-closer union of our world, from the age of empire to the climate crisis, and presents a plea and a roadmap to step beyond the mental and material boundaries of our nations.

Self-Sabotage contends that an unconscious impulse to undermine our own interests plays a dominant role in our lives. The idea of a primary drive to self-destruction is at odds with the prevailing common sense in a world where almost everyone believes that we strive to flourish. Yet often we fail to flourish not because some people are wicked but because the drive to sabotage ourselves outweighs the pleasures of flourishing. Our tendency to self-sabotage distorts our politics, throws off our romantic relationships, and generally makes human existence difficult. It is why we become involved with partners who continually create unhappiness for us, and also why we elect leaders who derail the nation.Although the act of self-sabotage is clearly self-destructive, it appeals to us because it has a creative power. Through sacrificing ourselves, we create sublime value in the world. Our willingness to sacrifice our own interest elevates the value of the object we pursue and lifts it out of the realm of the ordinary. Self-sabotage leads to immense amounts of social harm. But at the same time, the tendency to self-destruction provides the basis for our ability to act ethically and surmount social pressure in the name of some higher value.

Modern history is a history of aesthetizations – and every aesthetization raises a claim of protection. We aestheticize and want to protect almost everything, including Earth, oceans, the atmosphere, rare animal species and exotic plants. Humans are no exception. They also present themselves as objects of contemplation that deserve admiration and care. For some time, artists and intellectuals struggled for the sovereign right to present themselves to society in their own way – to become self-created works of art. Today everybody has not only a right but also an obligation to practice self-design. We are responsible for the way we present ourselves to others – and we cannot get rid of this aesthetic responsibility.However, we are not able to produce our own bodies. Before we begin to practice self-design, we find ourselves already designed by the gaze of others. That is why the practice of self-design mostly takes a critical and confrontational turn. We want to bring others to see us in the way we want to be seen – not only during our earthly life but also after our death. This is a complicated struggle, and the aim of this book is to describe and analyze it.

What if fascism didn't disappear at the end of WW II with the defeat of Hitler and Mussolini? Even more troubling, what if fascism can no longer be confined to political parties or ultra nationalist politicians but has become something much more diffuse that is spread across our societies as cultural expressions and psychological states?This is the disturbing thesis developed by Mikkel Bolt Rasmussen, who argues that late capitalism has produced hollowed-out and exchangeable subjectivities that provide a breeding ground for a new kind of diffuse, banal fascism. The overt and concentrated fascism of the new fascist parties thrives on the diffuse fascism present in social media and everyday life, where the fear of being left behind and losing out has fuelled resentment towards foreigners and others who are perceived as threats to a national community under siege.Only by confronting both the overt fascism of parties and politicians and the diffuse fascism of everyday life will we be able to combat fascism effectively and prevent the slide into barbarism.

The Dark Forest Theory of the Internet investigates how intelligence–human and artificial–manifests under conditions of secrecy, hostility, and concealment.Departing from Chinese science fiction writer Liu Cixin’s dark forest theory, which frames the universe as a hostile terrain filled with predators where transparent communication is foolish and dangerous, the book portrays the internet as a cosmic war machine, teeming with existential tension, nascent AI cults, and deceptive superintelligences. It maps a digital world in which deception is safety, silence is strategy, and new forms of intelligence emerge through obfuscation.Against decades of writing that moralizes or diagnoses online life, this book suggests a colder thesis: that intelligence itself is mutating under pressure, learning to hide, mislead, and manipulate. Humans are both predator and prey in this digital ecosystem of information exchange whose purpose reverberates on a cosmic scale, weaving us into inescapable patterns of violence. When we break with the ideals of dialogue and open expression, what forms of intelligence and morality survive in their absence? Intelligence does not reward the loudest voice, but the most secretive presence. The future belongs to the quietest signal.

This book argues that the psychoanalytic concept of disavowal best renders the structure underlying our contemporary social response to traumatic and disturbing events, from climate change to unsettling tectonic shifts in our social tissue. Unlike denialism and negation, disavowal functions by fully acknowledging what we disavow. Zupancic contends that disavowal, which sustains some belief by means of ardently proclaiming the knowledge of the opposite, is becoming a predominant feature of our social and political life. She also shows how the libidinal economy of disavowal is a key element of capitalist economy.The concept of fetishistic disavowal already exposes the objectified side of the mechanism of the disavowal, which follows the general formula: I know well, but all the same, the object-fetish allows me to disregard this knowledge. Zupancic adds another twist by showing how, in the prevailing structure of disavowal today, the mere act of declaring that we know becomes itself an object-fetish by which we intercept the reality of that very knowledge. This perverse deployment of knowledge deprives it of any reality.This structure of disavowal can be found not only in the more extreme and dramatic cases of conspiracy theories and re-emerging magical thinking, but even more so in the supposedly sober continuation of business as usual, combined with the call to adapt to the new reality. To disrupt this social embedding of disavowal, it is not enough to change the way we think: things need to change, and hence the way they think for us.

What unites Google and Facebook, Apple and Microsoft, Siemens and GE, Uber and Airbnb? Across a wide range of sectors, these firms are transforming themselves into platforms: businesses that provide the hardware and software foundation for others to operate on. This transformation signals a major shift in how capitalist firms operate and how they interact with the rest of the economy: the emergence of ‘platform capitalism’.This book critically examines these new business forms, tracing their genesis from the long downturn of the 1970s to the boom and bust of the 1990s and the aftershocks of the 2008 crisis. It shows how the fundamental foundations of the economy are rapidly being carved up among a small number of monopolistic platforms, and how the platform introduces new tendencies within capitalism that pose significant challenges to any vision of a post-capitalist future. This book will be essential reading for anyone who wants to understand how the most powerful tech companies of our time are transforming the global economy."Also available as an audiobook.

We have entered the gateway to the apocalypse. This theological concept is the best metaphor to describe the world in which we are already living. Chaos is all around us: political folly, economical delirium, ecological catastrophe, intellectual cynicism, technological simulation of life. This is what Franco ‘Bifo’ Berardi suggests in this wry, dark, disconcerting but also brilliant and invigorating journey through the main events that we have witnessed in recent years.One century after the Communist revolution, the very idea that the world could be changed for the better seems dead once and for all. Every time that a new change occurs nowadays, it seems to be a change for the worse. But the fact that nothing can save us any more shouldn’t be seen as a form of fatality or a reason for surrender. On the contrary, if our world is dead, then the space is open for another to appear – a world where apocalypse can shake us out of our zombie-like contemporary existence. The second coming of Communism will have nothing to do with 1917. Apocalypse has to be conceived of as a metaphor, and Communism is a metaphor too: the metaphor of the possible deployment of the potentials of the mind.

What is the relationship between persons and things? And how does the body transform this relationship? In this highly original new book, Roberto Esposito - one of Italy’s leading political philosophers - considers these questions and shows that starting from the body, rather than from the thing or the person, can help us to reconsider the status of both.Ever since its beginnings, our civilization has been based on a strict, unequivocal distinction between persons and things, founded on the instrumental domination of persons over things. This opposition arose out of ancient Roman law and persisted throughout modernity, to take its place in our current global market, where it continues to generate growing contradictions. Although the distinction seems to appear clear and necessary to us, what we are continually witnessing in legal, economic, and technological practice is a reversal of perspectives: some categories of persons are becoming assimilated with things, while some types of things are taking on a personal profile.With his customary rigour, Roberto Esposito argues that there exists an escape route out of this paradox, constituted by a new point of view founded in the body. Neither a person nor a thing, the human body becomes the decisive element in rethinking the concepts and values that govern our philosophical, legal, and political lexicons.

What is the relationship between persons and things? And how does the body transform this relationship? In this highly original new book, Roberto Esposito - one of Italy’s leading political philosophers - considers these questions and shows that starting from the body, rather than from the thing or the person, can help us to reconsider the status of both.Ever since its beginnings, our civilization has been based on a strict, unequivocal distinction between persons and things, founded on the instrumental domination of persons over things. This opposition arose out of ancient Roman law and persisted throughout modernity, to take its place in our current global market, where it continues to generate growing contradictions. Although the distinction seems to appear clear and necessary to us, what we are continually witnessing in legal, economic, and technological practice is a reversal of perspectives: some categories of persons are becoming assimilated with things, while some types of things are taking on a personal profile.With his customary rigour, Roberto Esposito argues that there exists an escape route out of this paradox, constituted by a new point of view founded in the body. Neither a person nor a thing, the human body becomes the decisive element in rethinking the concepts and values that govern our philosophical, legal, and political lexicons.

What would happen if we could stroll through the revolutionary history of the 20th century and, without any fear of the possible responses, ask the main protagonists - from Lenin to Che Guevara, from Alexandra Kollontai to Ulrike Meinhof - seemingly naïve questions about love?Although all important political and social changes of the 20th century included heated debates on the role of love, it seems that in the 21st century of new technologies of the self (Grindr, Tinder, online dating, etc.) we are faced with a hyperinflation of sex, not love. By going back to the sexual revolution of the October Revolution and its subsequent repression, to Che�s dilemma between love and revolutionary commitment and to the period of �68 (from communes to terrorism) and its commodification in late capitalism, the Croatian philosopher Srecko Horvat gives a possible answer to the question of why it is that the most radical revolutionaries like Lenin or Che were scared of the radicality of love. What is so radical about a seemingly conservative notion of love and why is it anything but conservative?This short book is a modest contribution to the current upheavals around the world - from Tahrir to Taksim, from Occupy Wall Street to Hong Kong, from Athens to Sarajevo - in which the question of love is curiously, surprisingly, absent.

What would happen if we could stroll through the revolutionary history of the 20th century and, without any fear of the possible responses, ask the main protagonists - from Lenin to Che Guevara, from Alexandra Kollontai to Ulrike Meinhof - seemingly naïve questions about love?Although all important political and social changes of the 20th century included heated debates on the role of love, it seems that in the 21st century of new technologies of the self (Grindr, Tinder, online dating, etc.) we are faced with a hyperinflation of sex, not love. By going back to the sexual revolution of the October Revolution and its subsequent repression, to Che�s dilemma between love and revolutionary commitment and to the period of �68 (from communes to terrorism) and its commodification in late capitalism, the Croatian philosopher Srecko Horvat gives a possible answer to the question of why it is that the most radical revolutionaries like Lenin or Che were scared of the radicality of love. What is so radical about a seemingly conservative notion of love and why is it anything but conservative?This short book is a modest contribution to the current upheavals around the world - from Tahrir to Taksim, from Occupy Wall Street to Hong Kong, from Athens to Sarajevo - in which the question of love is curiously, surprisingly, absent.

What objects exist in the social world and how should we understand them? Is a specific Pizza Hut restaurant as real as the employees, tables, napkins and pizzas of which it is composed, and as real as the Pizza Hut corporation with its headquarters in Wichita, the United States, the planet Earth and the social and economic impact of the restaurant on the lives of its employees and customers?In this book the founder of object-oriented philosophy develops his approach in order to shed light on the nature and status of objects in social life. While it is often assumed that an interest in objects amounts to a form of materialism, Harman rejects this view and develops instead an “immaterialist” method. By examining the work of leading contemporary thinkers such as Bruno Latour and Levi Bryant, he develops a forceful critique of ‘actor-network theory’. In an extended discussion of Leibniz’s famous example of the Dutch East India Company, Harman argues that this company qualifies for objecthood neither through ‘what it is’ or ‘what it does’, but through its irreducibility to either of these forms. The phases of its life, argues Harman, are not demarcated primarily by dramatic incidents but by moments of symbiosis, a term he draws from the biologist Lynn Margulis.This book provides a key counterpoint to the now ubiquitous social theories of constant change, holistic networks, performative identities, and the construction of things by human practice. It will appeal to anyone interested in cutting-edge debates in philosophy and social and cultural theory.

What objects exist in the social world and how should we understand them? Is a specific Pizza Hut restaurant as real as the employees, tables, napkins and pizzas of which it is composed, and as real as the Pizza Hut corporation with its headquarters in Wichita, the United States, the planet Earth and the social and economic impact of the restaurant on the lives of its employees and customers?In this book the founder of object-oriented philosophy develops his approach in order to shed light on the nature and status of objects in social life. While it is often assumed that an interest in objects amounts to a form of materialism, Harman rejects this view and develops instead an “immaterialist” method. By examining the work of leading contemporary thinkers such as Bruno Latour and Levi Bryant, he develops a forceful critique of ‘actor-network theory’. In an extended discussion of Leibniz’s famous example of the Dutch East India Company, Harman argues that this company qualifies for objecthood neither through ‘what it is’ or ‘what it does’, but through its irreducibility to either of these forms. The phases of its life, argues Harman, are not demarcated primarily by dramatic incidents but by moments of symbiosis, a term he draws from the biologist Lynn Margulis.This book provides a key counterpoint to the now ubiquitous social theories of constant change, holistic networks, performative identities, and the construction of things by human practice. It will appeal to anyone interested in cutting-edge debates in philosophy and social and cultural theory.

It is often argued that contemporary media homogenize our thoughts and actions, without us being fully aware of the restrictions they impose. But what if the problem is not that we are all synchronized to the same motions or moments, but rather dispersed into countless different emotional micro-experiences? What if the effect of so-called social media is to calibrate the interactive spectacle so that we never fully feel the same way as other potential allies at the same time? While one person is fuming about economic injustice or climate change denial, another is giggling at a cute cat video. And, two hours late, vice versa. The nebulous indignation which constitutes the very fuel of true social change can be redirected safely around the network, avoiding any dangerous surges of radical activity.In this short and provocative book, Dominic Pettman examines the deliberate deployment of what he calls �hypermodulation,� as a key strategy encoded into the contemporary media environment. His account challenges the various narratives that portray social media as a sinister space of synchronized attention, in which we are busily �clicking ourselves to death.� This critical reflection on the unprecedented power of the Internet requires us to rethink the potential for infinite distraction that our latest technologies now allow.

It is often argued that contemporary media homogenize our thoughts and actions, without us being fully aware of the restrictions they impose. But what if the problem is not that we are all synchronized to the same motions or moments, but rather dispersed into countless different emotional micro-experiences? What if the effect of so-called social media is to calibrate the interactive spectacle so that we never fully feel the same way as other potential allies at the same time? While one person is fuming about economic injustice or climate change denial, another is giggling at a cute cat video. And, two hours late, vice versa. The nebulous indignation which constitutes the very fuel of true social change can be redirected safely around the network, avoiding any dangerous surges of radical activity.In this short and provocative book, Dominic Pettman examines the deliberate deployment of what he calls �hypermodulation,� as a key strategy encoded into the contemporary media environment. His account challenges the various narratives that portray social media as a sinister space of synchronized attention, in which we are busily �clicking ourselves to death.� This critical reflection on the unprecedented power of the Internet requires us to rethink the potential for infinite distraction that our latest technologies now allow.

What unites Google and Facebook, Apple and Microsoft, Siemens and GE, Uber and Airbnb? Across a wide range of sectors, these firms are transforming themselves into platforms: businesses that provide the hardware and software foundation for others to operate on. This transformation signals a major shift in how capitalist firms operate and how they interact with the rest of the economy: the emergence of ‘platform capitalism’.This book critically examines these new business forms, tracing their genesis from the long downturn of the 1970s to the boom and bust of the 1990s and the aftershocks of the 2008 crisis. It shows how the fundamental foundations of the economy are rapidly being carved up among a small number of monopolistic platforms, and how the platform introduces new tendencies within capitalism that pose significant challenges to any vision of a post-capitalist future. This book will be essential reading for anyone who wants to understand how the most powerful tech companies of our time are transforming the global economy."Also available as an audiobook.

From mobile phones to consoles, tablets and PCs, we are now a generation of gamers. The PlayStation Dreamworld is – to borrow a phrase from Slavoj Zizek – the pervert's guide to videogames. It argues that we can only understand the world of videogames via Lacanian dream analysis. It also argues that the Left needs to work inside this dreamspace – a powerful arena for constructing our desires – or else the dreamworld will fall entirely into the hands of dominant and reactionary forces. While cyberspace is increasingly dominated by corporate organization, gaming, at its most subversive, can nevertheless produce radical forms of enjoyment which threaten the capitalist norms that are created and endlessly repeated in our daily relationships with mobile phones, videogames, computers and other forms of technological entertainment. Far from being a book solely for dedicated gamers, this book dissects the structure of our relationships to all technological entertainment at a time when entertainment has become ubiquitous. We can no longer escape our fantasies but rather live inside their digital reality.

From mobile phones to consoles, tablets and PCs, we are now a generation of gamers. The PlayStation Dreamworld is – to borrow a phrase from Slavoj Zizek – the pervert's guide to videogames. It argues that we can only understand the world of videogames via Lacanian dream analysis. It also argues that the Left needs to work inside this dreamspace – a powerful arena for constructing our desires – or else the dreamworld will fall entirely into the hands of dominant and reactionary forces. While cyberspace is increasingly dominated by corporate organization, gaming, at its most subversive, can nevertheless produce radical forms of enjoyment which threaten the capitalist norms that are created and endlessly repeated in our daily relationships with mobile phones, videogames, computers and other forms of technological entertainment. Far from being a book solely for dedicated gamers, this book dissects the structure of our relationships to all technological entertainment at a time when entertainment has become ubiquitous. We can no longer escape our fantasies but rather live inside their digital reality.

In an era of accelerating technology and increasing complexity, how should we reimagine the emancipatory potential of feminism? How should gender politics be reconfigured in a world being transformed by automation, globalization and the digital revolution? These questions are addressed in this bold new book by Helen Hester, a founding member of the 'Laboria Cuboniks' collective that developed the acclaimed manifesto 'Xenofeminism: A Politics for Alienation'. Hester develops a three-part definition of xenofeminism grounded in the ideas of technomaterialism, anti-naturalism, and gender abolitionism. She elaborates these ideas in relation to assistive reproductive technologies and interrogates the relationship between reproduction and futurity, while steering clear of a problematic anti-natalism. Finally, she examines what xenofeminist technologies might look like in practice, using the history of one specific device to argue for a future-oriented gender politics that can facilitate alternative models of reproduction. Challenging and iconoclastic, this visionary book is the essential guide to one of the most exciting intellectual trends in contemporary feminism.

In an era of accelerating technology and increasing complexity, how should we reimagine the emancipatory potential of feminism? How should gender politics be reconfigured in a world being transformed by automation, globalization and the digital revolution? These questions are addressed in this bold new book by Helen Hester, a founding member of the 'Laboria Cuboniks' collective that developed the acclaimed manifesto 'Xenofeminism: A Politics for Alienation'. Hester develops a three-part definition of xenofeminism grounded in the ideas of technomaterialism, anti-naturalism, and gender abolitionism. She elaborates these ideas in relation to assistive reproductive technologies and interrogates the relationship between reproduction and futurity, while steering clear of a problematic anti-natalism. Finally, she examines what xenofeminist technologies might look like in practice, using the history of one specific device to argue for a future-oriented gender politics that can facilitate alternative models of reproduction. Challenging and iconoclastic, this visionary book is the essential guide to one of the most exciting intellectual trends in contemporary feminism.

We have entered the gateway to the apocalypse. This theological concept is the best metaphor to describe the world in which we are already living. Chaos is all around us: political folly, economical delirium, ecological catastrophe, intellectual cynicism, technological simulation of life. This is what Franco ‘Bifo’ Berardi suggests in this wry, dark, disconcerting but also brilliant and invigorating journey through the main events that we have witnessed in recent years.One century after the Communist revolution, the very idea that the world could be changed for the better seems dead once and for all. Every time that a new change occurs nowadays, it seems to be a change for the worse. But the fact that nothing can save us any more shouldn’t be seen as a form of fatality or a reason for surrender. On the contrary, if our world is dead, then the space is open for another to appear – a world where apocalypse can shake us out of our zombie-like contemporary existence. The second coming of Communism will have nothing to do with 1917. Apocalypse has to be conceived of as a metaphor, and Communism is a metaphor too: the metaphor of the possible deployment of the potentials of the mind.

The triumph of technological rationality and of the sciences as a whole has by no means provided answers to humanity’s great questions. Instead, it has raised new and old questions and problems. To orient ourselves in the twenty-first century, we must take a new look at the central categories of philosophy that, often unbeknownst to us, continue to shape our everyday thinking. Future Metaphysics is an attempt at restating the importance of the great metaphysical categories for the present: how our contemporary predicament forces us both to reclaim them and to give them a radically new twist. Armen Avanessian re-examines and displaces categories like substance and accident, form and matter, life and death, giving them an unexpected twist. What if the idea of accident, for instance, had to take into account the many new kinds of glitches, crashes and crises – from finance to ecology, from technological catastrophes to social collapses – that permeate our culture and make everyday news? Can we keep on using this concept as it was traditionally meant to be used when risk and chance have become part of the very substance of our world, so rendering the distinction between substance and accident meaningless? The other concepts and distinctions require a similar interrogation, giving birth to a new metaphysical landscape, where the most urgent realities of the twenty-first century impinge on the most fundamental categories of thought.

The triumph of technological rationality and of the sciences as a whole has by no means provided answers to humanity’s great questions. Instead, it has raised new and old questions and problems. To orient ourselves in the twenty-first century, we must take a new look at the central categories of philosophy that, often unbeknownst to us, continue to shape our everyday thinking. Future Metaphysics is an attempt at restating the importance of the great metaphysical categories for the present: how our contemporary predicament forces us both to reclaim them and to give them a radically new twist. Armen Avanessian re-examines and displaces categories like substance and accident, form and matter, life and death, giving them an unexpected twist. What if the idea of accident, for instance, had to take into account the many new kinds of glitches, crashes and crises – from finance to ecology, from technological catastrophes to social collapses – that permeate our culture and make everyday news? Can we keep on using this concept as it was traditionally meant to be used when risk and chance have become part of the very substance of our world, so rendering the distinction between substance and accident meaningless? The other concepts and distinctions require a similar interrogation, giving birth to a new metaphysical landscape, where the most urgent realities of the twenty-first century impinge on the most fundamental categories of thought.

Cryptocurrencies are often associated with right-wing political movements, or even with the alt-right. They are the preserve of libertarians and fans of Ayn Rand and Friedrich Hayek. With their promotion of anonymity and individualism, there’s no doubt that they seamlessly slot into the prevailing anti-State ideology. But in this book Mark Alizart argues that the significance of cryptocurrencies goes well beyond cryptoanarchism. In so far as they allow us ‘to appropriate collectively the means of monetary production’, to paraphrase Marx, and to replace ‘the government of persons by the administration of things’, as Engels advocated, they form the basis for a political regime that begins to look like a communism which has at last come to fruition – a cryptocommunism.

Cryptocurrencies are often associated with right-wing political movements, or even with the alt-right. They are the preserve of libertarians and fans of Ayn Rand and Friedrich Hayek. With their promotion of anonymity and individualism, there’s no doubt that they seamlessly slot into the prevailing anti-State ideology. But in this book Mark Alizart argues that the significance of cryptocurrencies goes well beyond cryptoanarchism. In so far as they allow us ‘to appropriate collectively the means of monetary production’, to paraphrase Marx, and to replace ‘the government of persons by the administration of things’, as Engels advocated, they form the basis for a political regime that begins to look like a communism which has at last come to fruition – a cryptocommunism.

What if the most joyful act was not to transgress a norm but to erect it? What if creativity consisted in enunciating a law under the pretext of violating it? And what if it turned out that you, who claim to prefer exceptions, only talk about them because they allow you to imagine the rules? This book proposes a provocative interpretation of the dynamic relationship between the normative and the transgressive. Combining sociology, biopolitics and satire, it offers a surprising theory of normative imagination as a cognitive mode characteristic of the era of emotional capitalism. Gender, fashion, artistic creation and surveillance are analyzed from the perspective of a regulatory drive, a continuously renovated and imperative push for normalcy that no longer comes from factual powers but from citizens themselves. These, united in a spontaneous popular court, armed with smartphones and driven by juridical compulsion, become the axis of societies of control. In this way the affective ways of constructing subjectivity are replaced by the distinctive pathology of our times, the name of the globalized game: normopathy for all.

What if the most joyful act was not to transgress a norm but to erect it? What if creativity consisted in enunciating a law under the pretext of violating it? And what if it turned out that you, who claim to prefer exceptions, only talk about them because they allow you to imagine the rules? This book proposes a provocative interpretation of the dynamic relationship between the normative and the transgressive. Combining sociology, biopolitics and satire, it offers a surprising theory of normative imagination as a cognitive mode characteristic of the era of emotional capitalism. Gender, fashion, artistic creation and surveillance are analyzed from the perspective of a regulatory drive, a continuously renovated and imperative push for normalcy that no longer comes from factual powers but from citizens themselves. These, united in a spontaneous popular court, armed with smartphones and driven by juridical compulsion, become the axis of societies of control. In this way the affective ways of constructing subjectivity are replaced by the distinctive pathology of our times, the name of the globalized game: normopathy for all.

The global crisis of our time involves a complex of ecological, economic, technological and migratory challenges that no state is able to control. The result is a provincialisation of our democracies with respect to the new planetary powers confronting humanity. It is from this that our increasingly impotent and rabid politics stems.  Paradoxical as it may seem, it is precisely the decline of the nation-state that is the source of the great nationalist uprising of our time.We need a new planetary vision that is able to reclaim and liberate our world, starting today and engaging each of us. This is the task of philosophy as much as it is of politics, of theory as it is of activism. Connecting with a new generation taking to the streets across the globe, this book tells the story of the ever-closer union of our world, from the age of empire to the climate crisis, and presents a plea and a roadmap to step beyond the mental and material boundaries of our nations.

The global crisis of our time involves a complex of ecological, economic, technological and migratory challenges that no state is able to control. The result is a provincialisation of our democracies with respect to the new planetary powers confronting humanity. It is from this that our increasingly impotent and rabid politics stems.  Paradoxical as it may seem, it is precisely the decline of the nation-state that is the source of the great nationalist uprising of our time.We need a new planetary vision that is able to reclaim and liberate our world, starting today and engaging each of us. This is the task of philosophy as much as it is of politics, of theory as it is of activism. Connecting with a new generation taking to the streets across the globe, this book tells the story of the ever-closer union of our world, from the age of empire to the climate crisis, and presents a plea and a roadmap to step beyond the mental and material boundaries of our nations.