Suchergebnisse

Cover -- Half Title -- Series -- Title -- Copyright -- Dedication -- Contents -- Acknowledgements -- Preface -- Introduction The end as affirmation -- 1 Wither identity? -- 2 All action is art -- 3 Interregnum -- 4 Occulture -- 5 Embracing death -- 6 The future in the age of the Apocalypse -- References -- Index.

ch. 1. Spectatorship : an inter-kingdom desire -- ch. 2. A cinema of desire : cinesexuality and asemiosis -- ch. 3. Cinemasochism -- ch. 4. Baroque cinesexuality -- ch. 5. Baroque becomings -- ch. 6. Zombies without organs -- ch. 7. Necrosexuality -- ch. 8. The ecosophy of spectatorship.

"The Animal Catalyst deals with the 'question' of 'what is an animal' and also in some instances, 'what is a human'? It pushes the critical animal studies in important new directions; it re-examines its basic assumptions, suggests new paradigms for how we can live and function ecologically, in a world that is not simply "ours." It argues that it is not enough to recognise the ethical demands placed upon us by our encounters with animals, or to critique our often murderous treatment of them: this simply reinforces human exceptionalism. Featuring contributions from leading academics, lawyers, artists and activists, the book examines key issues such as: - How "compassion" for animals reinforces ideas of what distinguishes human beings from other animals. - How animal documentaries highlight the problematics of human-based representations of nonhumans. - How speciesism and human centricity are built into the legal system. - How individualist subjectivity works in relation to animals who may not think of themselves in the same way. - How any consideration of animal others must involve a radical deconstruction of our very notion of the "human." This v. is a unique project which stands at the cutting edge of both animal rights philosophies and posthuman/artistic/abstract philosophies of identity. It will be of great interest to undergraduates and researchers in philosophy, ethics, particularly continental philosophy, critical theory and cultural studies"--

Posthuman theory asks in various ways what it means to be human in a time where philosophy has become suspicious of claims about human subjectivity. Those subjects who were historically considered aberrant and our future lives becoming increasingly hybrid show we have always been and are continuously transforming into posthumans. What are the ethical considerations of thinking the posthuman? Posthuman Ethics asks not what the posthuman is, but how posthuman theory creates new, imaginative ways of understanding relations between lives.

Extinctionism and efilism were once considered lunatic fringe movements but are increasingly popular. They focus on immanence, care and prevention of life but are maligned as being death cults. Covertly the protection of the yet-to-be lives over those of citizens, the rise in suicide, murderous political acts from welfare cuts to genocide and individually driven massacres are understood as aberrations. The status of death itself is now in question over its Semiocapitalisation – a signifier or spectacle. This article expresses the crucial nature of materiality in thinking death and the various trajectories of the antagonistic relationship the human has with death which could (and should in certain circumstances) be loving, vitalist and as prevention and cessation of life could offer a future open to nature and the potentialisation of a natural epoch.

The anthropocene has seen the human not only manipulate nonhuman forces but territorialise all forces so they may be understood or valued only via anthropocentric formal logic. This article explores the ethical urgency of the need to open up new spaces, primarily via the deformalised (or at least non-anthropomorphic) flesh where can be explored the concept of the nonhuman. In the context of the article the nonhuman does not only refer to nonhuman animals, but also the human's necessary becoming-nonhuman in order to liberate the Earth from the violent tendencies of anthropocentric ideology and/and as action. The article does address our human relations with nonhuman animals as part of the need to become-nonhuman without fetishizing other life forms or human minoritarians. This is suggested via three trajectories – nonhuman becomings via art, via nature and via radical abolitionist ethics. All three offer ways in which the subject can find escape routes and philosophical fissures through which new pathways may emerge to alter interactions between humans, humans and nonhuman animals and the world itself as a system of relation rather than human occupation.

This essay picks up on Deleuze and Guattari's brief invocation of the work of H.P. Lovecraft. Deleuze and Guattari's project to develop a philosophy of sorcery as a mode of thought that gestures toward becoming-imperceptible is considered by reading examples in Lovecraft's "cosmic horror" of the terrors and revolutions available through the becomings of his protagonists. Contextualising his work outside of traditional genres of fantasy and science fiction, this essay offers the reading of Lovecraft's writings as a passing through gates. This liberating practice produces encounters with abstract alterity, beginning with the ethical consideration of the preliminary otherness of women and the animal in Deleuze and Guattari's work, via becoming-monstrous, to an infinite territory beyond representation, signification, and perception itself.

Perversion is traditionally thought as acts that depart from traditional heterosexuality through object, aim or performance. This article excavates the ways in which thinking desire through perversion can renegotiate how we think the body and subjectivity. By actively repudiating dominant paradigms of sexuality it is possible to understand subjectivity as flux, perversion as political and the body defined by its capacity to dissipate and refigure socio-sexual limits. Perversion is not simply against the normal but comes to present a means by which subjectivity may become-otherwise according to Deleuze and Guattari. Considering woman's historical definition as the 'perverted' version of the male (be it castrated, maternal or otherwise), actively engaging in becoming-perverse calls for all subjects to negotiate the political potentials and risks of defining sexual habituation. Occupying the non-dominant position does not necessarily align one with being pervert, however this article will suggest perversion can be used as a means by which those in othered positions, and indeed all subjects, can volitionally explore the position of the other. Perversion is not that which one is named but can be a sexual-political project one undertakes.

The skin is always and already a serietl of planes which signify race, gender, age and such. Tattooing creates a new surface of potential significance upon the body. Tattooing can call into question concepts of volition in reference to the power to inscribe and define one's subjectivity through one's own skin, and the social defining of the subject. Skin is the involution or event between subject and object, will and cultural inscription, the social and the self. Feminists, particularly corporeal feminists, have attempted to think ways in which the female flesh may be recognized and self-defined without risking essentialism through reification of the meaning of 'woman's body'. Thinking a tattooed female body thus resonates with some of the risks and benefits feminism has found in theorizing a marginalized body. Using Deleuze, Guattari, Lyotard and other major influences on corporeal feminists, this article explores ways in which significance is sought in skin, and possible configurations of skin and world, which challenge the desire to read the flesh as a legible incarnation of subjectivity.