Dystopia On Demand Technology Digital Culture And The Metamodern Quest In Complex Serial Dystopias

Serial storytelling has the advantage of unlocking rather than simplifying the complexities of digital culture. With their worldbuilding potential, TV series open up new artistic horizons, particularly for the dystopian genre. Situated at the nexus of dystopia, complex TV, and a metamodern cultural logic, Dystopia on Demand: Technology, Digital Culture, and the Metamodern Quest in Complex Serial Dystopias offers readers novel insights into the dynamics of serial dystopias in the contemporary streaming landscape. Introducing the term 'complex serial dystopias' to describe series that allow audiences to engage with the dystopian premise from multiple angles, the book examines four Anglo-American series, including Black Mirror, Mr. Robot, Westworld, and Kiss Me First. The in-depth analyses trace the variety of ways in which these series offer critical reflections on the human-technology entanglement in digital culture.

Develops a theory of contemporary culture that relies on displacing economic notions of cultural production with notions of cultural expenditure. This book represents an effort to rethink cultural theory from the perspective of a concept of cultural materialism, one that radically redefines postmodern formulations of the body.

How the creative abundance of today's media culture was made possible by the decline of elitism in the arts and the rise of digital media. Media culture today encompasses a universe of forms—websites, video games, blogs, books, films, television and radio programs, magazines, and more—and a multitude of practices that include making, remixing, sharing, and critiquing. This multiplicity is so vast that it cannot be comprehended as a whole. In this book, Jay David Bolter traces the roots of our media multiverse to two developments in the second half of the twentieth century: the decline of elite art and the rise of digital media. Bolter explains that we no longer have a collective belief in “Culture with a capital C.” The hierarchies that ranked, for example, classical music as more important than pop, literary novels as more worthy than comic books, and television and movies as unserious have broken down. The art formerly known as high takes its place in the media plenitude. The elite culture of the twentieth century has left its mark on our current media landscape in the form of what Bolter calls “popular modernism.” Meanwhile, new forms of digital media have emerged and magnified these changes, offering new platforms for communication and expression. Bolter outlines a series of dichotomies that characterize our current media culture: catharsis and flow, the continuous rhythm of digital experience; remix (fueled by the internet's vast resources for sampling and mixing) and originality; history (not replayable) and simulation (endlessly replayable); and social media and coherent politics.

As the world has been reshaped since the 1970s by economic globalization, neoliberalism, and financialization, writers and artists have addressed the problem of representing the economy with a new sense of political urgency. Anxieties over who controls capitalism have thus been translated into demands upon literature, art, and mass media to develop strategies of representation that can account for capitalism’s power. Reading Capitalist Realism presents some of the latest and most sophisticated approaches to the question of the relation between capitalism and narrative form, partly by questioning how the “realism” of austerity, privatization, and wealth protection relate to the realism of narrative and cultural production. Even as critics have sought to locate a new aesthetic mode that might consider and move beyond theorizations of the postmodern, this volume contends that narrative realism demands renewed scrutiny for its ability to represent capitalism’s latest scenes of enclosure and indebtedness. Ranging across fiction, nonfiction, television, and film, the essays collected here explore to what extent realism is equipped to comprehend and historicize our contemporary economic moment and what might be the influence or complicity of the literary in shaping the global politics of lowered expectations. Including essays on writers such as Mohsin Hamid, Lorrie Moore, Jess Walter, J. M. Coetzee, James Kelman, Ali Smith, Russell Banks, William Vollmann, and William Gibson, as well as examinations of Hollywood film productions and The Wire television series, Reading Capitalist Realism calls attention to a resurgence of realisms across narrative genres and questions realism’s ability to interrogate the crisis-driven logic of political and economic “common sense.”

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.

We are told our lives are too fast, subject to the accelerating demand that we innovate more, work more, enjoy more, produce more, and consume more. That’s one familiar story. Another, stranger, story is told here: of those who think we haven’t gone fast enough. Instead of rejecting the increasing tempo of capitalist production they argue that we should embrace and accelerate it. Rejecting this conclusion, /Malign Velocities/ tracks this 'accelerationism' as the symptom of the misery and pain of labour under capitalism. Retracing a series of historical moments of accelerationism - the Italian Futurism; communist accelerationism after the Russian Revolution; the 'cyberpunk phuturism' of the ’90s and ’00s; the unconscious fantasies of our integration with machines; the apocalyptic accelerationism of the post-2008 moment of crisis; and the terminal moment of negative accelerationism - suggests the pleasures and pains of speed signal the need to disengage, negate, and develop a new politics that truly challenges the supposed pleasures of speed.

Collects street photographs from noted photographers of cities around the world, from New York and Sao Paolo to Paris and Sydney.

Liberals and conservatives proclaim the end of the American holiday from history. Now the easy games are over; one should take sides. Žižek argues this is precisely the temptation to be resisted. In such moments of apparently clear choices, the real alternatives are most hidden. Welcome to the Desert of the Real steps back, complicating the choices imposed on us. It proposes that global capitalism is fundamentalist and that America was complicit in the rise of Muslim fundamentalism. It points to our dreaming about the catastrophe in numerous disaster movies before it happened, and explores the irony that the tragedy has been used to legitimize torture. Last but not least it analyzes the fiasco of the predominant leftist response to the events.