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International audience ; This article is an attempt to rethink the interconnectedness between discourse and subjective agency and to highlight methodological approaches to studies of gendering processes as a central part of it. The notions of desire, subjectification and biography are understood as mediated by narratives and metaphors, as a movement between the individual and her contexts. The transformative methodological project suggests conceptual retoolings as new analytic approaches to empirical analysis of the kind that aims to provide complex understanding of subjectification processes in lived life. The empirical field brought into the article as a means of explication deals with university cultures, and more specifically with a case of an assistant professor caught in conflicts between official academic discourses and more subtle political and gendered discourses. The author takes the concepts of desire trajectories, discursive authority, multifaceted discursive realities and past experiences (biography) into an analysis of the enacting forces involved in the processes of exclusion that finally ejects the protagonist in the empirical case from the university field.

'Mit cybersex ist ein neues Terrain für sexuelle Praxen entstanden, das sich weder als völlig neu noch nur als Wiederkehr des Gleichen auszeichnet. Vielmehr vermischen sich alte Praxen wie beispielsweise Telefonsex mit neuen technologischen Möglichkeiten. Das Begehren bleibt jedoch das 'alte'. Das heißt, die Frage gilt dem 'Wesen' von Erotik, Fantasie und Begehren insgesamt. Dann zeigt sich, daß Sexualität und Begehren Momente von Repräsentation und Bewegung sind, punktuelle Fixierungen, deren Bedeutungen 'kommen und gehen'.' (Autorenreferat)

Abstract
This paper explores the epistemology and methodology for describing sexual/erotic desire in women. Culture provides a variety of discourses which create possibilities for individual agents to think, experience and act. This paper outlines the dominant discourses of sexuality. The main focus is on the emerging psychodynamic understanding of erotic desire as a cultivated way of experiencing and expressing intersubjective embodied desire. The story of a female research participant has been selected to illustrate the journey from undifferentiated physical and mental experiences of desire to the peculiar integration of both aspects in her lived experience. A combination of interpretive methods is employed.

Abstract
This article addresses multiple paths of desire in Egypt. To date, research has mainly focused on the family as the realm of intimacy. To understand desire, it is important to take into account other contexts that contribute to shaping experience. Conversations about sex among men in coffee shops are contrasted with family discourses as a symbolic locus for alternative modes shaping intimacy in homosocial circles. The hierarchy of truth whereby confessions are supposed to give insight into subjects' core feelings are reassessed, allowing the sketching of a geography of competing intimacies that outline the coordinates of masculine desire.

This article explores the change in meaning of the term `utopia' between 1968 and today. It proposes an interpretation of 1968 based on the connection between utopia and desire; the emergence of subjectivity in history meant a new way of becoming subjects of one's own history, and a new understanding of socio-political change, as including daily life and personal emotions.

This article explores the change in meaning of the term "utopia" between 1968 & today. It proposes an interpretation of 1968 based on the connection between utopia & desire; the emergence of subjectivity in history meant a new way of becoming subjects of one's own history, & a new understanding of sociopolitical change, as including daily life & personal emotions. 39 References. [Copyright 2002 Sage Publications Ltd.]

This article uses my own experience navigating the law review placement process to reflect on the dynamics that shape intellectual life at American law schools. My recent work focuses on the legal relationship between unmarried lovers who conceive. At its heart, it is about the law's role in shaping the precursor to pregnancy—heterosexual sex. When I began researching this topic what I was most curious about was how law and culture might conspire to foster connections that are more loving and less violent, more authentic and less alienated. Pursuing this topic—which would entail exploring big existential questions to which I still don't have clear answers—seemed risky before tenure. Part I recounts the turn I took instead: a proposal for incentivizing and rewarding "preglimony" through tax reform. Currently, ex-spouses get a deduction when they pay alimony. In my last article before tenure, I argued that the same treatment should extend to men who support their pregnant lovers. Part II turns back the clock and revisits the lead I would have followed had I not been focused on producing a law review article within the conventional mold. This "road not traveled" explores a category of sex at the margins of mainstream definitions of what counts as "law": sex that is consensual but not mutually desired, "sex against desire." Why describe the thread I abandoned here? Why include so much detail about a category of sex at the margins of what generally counts as "law" in a paper about authenticity in legal scholarship? Because the personal is political. Because like intimate partners who agree to sex they don't truly desire, professors who adhere to conventions that don't serve their deepest relationship with truth engage in a compromise that ultimately hurts not only them. It hurts students by breeding cynicism and depression. It hurts the practice of law by producing foot soldiers instead of visionary stewards. Ultimately, our compromise hurts all of society. Part III concludes with my vision of what a more authentic ethos might bring to faculty and students, to the profession, and to the world we help shape.

The recent and highly visible rise of Islamic consumer culture in contemporary urban Indonesia is a source of both pleasure and anxiety for many Indonesians, figuring in debates about the appeal of a new piety there in the past decade. At the center of these debates is the image of the piously dressed woman. Simultaneously a consumer and a sign of piety, modest yet attractive, she seems to blur assumptions about the boundaries between image and substance, and in so doing generates anxiety. A booming Islamic fashion industry and Islamic fashion media traffic in this space, turning virtue into value and vice versa by deploying the image of the pious feminine to incite consumer desire while denying accusations that this is simply capitalism with a religious face. Based on research and interviews with the editorial staff of one Islamic fashion magazine, NooR, this article traces how Indonesia's rising Islamic fashion industry and lifestyle media have placed women at the center of broader cultural debates about the relationship between devotion and consumption.

This paper considers the operations of affective technology within contemporary technocapitalism through affect theory. It is argued that affective technologies enter into power arrangements with political and corporate interests, altering an acting bodies' affect — in the Spinozan definition, the "capacity to affect and be affected" — within social and political life. Affective computation uses machine learning techniques to 'capture' and quantify affective intensities in data form, automating a normalizing logic of division and categorization that classifies bodies, emotions, and objects. Affective technologies invoke what Luciana Parisi called "automated decisionism," where machine learning processes digitize incomputable states in order to impose a self-rationalizing logic structure that regulates a user-subject's actions (Parisi, "Reprogramming Decisionism"). Affective technologies exert biopolitical control over users through quantified logics of division and devaluation. It is suggested thataffect might simultaneously operate as an analytic lens to speculate on whether collective affectivity and political agency might be reclaimed through using these technologies. The following concludes with an engagement with Deleuze and Guattari's "assemblages of desire" to suggest that affective technologies might produce other micropolitical arrangements that increase user agency as social and political subjects.