Inhuman Conditions

Globalization promises to bring people around the world together, to unite them as members of the human community. To such sanguine expectations, Pheng Cheah responds deftly with a sobering account of how the "inhuman" imperatives of capitalism and technology are transforming our understanding of humanity and its prerogatives. Through an examination of debates about cosmopolitanism and human rights, Inhuman Conditions questions key ideas about what it means to be human that underwrite our understanding of globalization. Cheah asks whether the contemporary international division of labor so irreparably compromises and mars global solidarities and our sense of human belonging that we must radically rethink cherished ideas about humankind as the bearer of dignity and freedom or culture as a power of transcendence. Cheah links influential arguments about the new cosmopolitanism drawn from the humanities, the social sciences, and cultural studies to a perceptive examination of the older cosmopolitanism of Kant and Marx, and juxtaposes them with proliferating formations of collective culture to reveal the flaws in claims about the imminent decline of the nation-state and the obsolescence of popular nationalism. Cheah also proposes a radical rethinking of the normative force of human rights in light of how Asian values challenge human rights universalism.

Ashley Woodward demonstrates what a new generation of scholars are just discovering: that Lyotard's incisive work is essential for current debates in the humanities. Lyotard's ideas about the arts and the confrontations between humanist traditions and cutting-edge sciences and technologies are today known as 'posthumanism'. Woodward presents a series of studies to explain Lyotard's specific interventions in information theory, new media arts and the changing nature of the human. He assesses their relevance and impact in relation to a number of important contemporary thinkers including Bernard Stiegler, Luciano Floridi, Quentin Meillassoux and Paul Virilio.

At the origin of this volume, a simple question: what to make of that surprisingly monotonous series of statements produced by our societies and our philosophers that all converge in one theme - the importance of difference? To clarify the meaning of the difference at stake here, we have tried to rephrase it in terms of the two major and mutually competing paradigms provided by the history of phenomenology only to find both of them equally unable to accommodate this difference without violence. Neither the ethical nor the ontological approach can account for a subject that insists on playing a part of its own rather than following the script provided for it by either Being or the Good. What appears to be, from a Heideggerian or Levinasian perspective, an unwillingness to open up to what offers to deliver us from the condition of subjectivity is analysed in these pages as a structure in its own right. Far from being the wilful, indifferent and irresponsive being its critics have portrayed it to be, the so-called 'postmodern' subject is essentially finite, not even able to assume the transcendence to which it owes its singularity. This inability is not a lack - it points instead to a certain unthought shared by both Heidegger and Levinas which sets the terms for a discussion no longer our own. Instead of blaming Heidegger for underdeveloping 'being-with', we should rather stress that his account of mineness may be, in the light of contemporary philosophy, what stands most in need of revision. And, instead of hailing Levinas as the critic whose stress on the alterity of the Other corrects Heidegger's existential solipsism, the problems into which Levinas runs in defining that alterity call for a different diagnosis and a corresponding change in the course that phenomenology has taken since. Instead of preoccupying itself with the invisible, we should focus on the structures of visibility that protect us from its terror. The result? An account of difference that is neither ontological nor ethical, but 'mè-ontological', and that can help us understand some of the problems our societies have come to face (racism, sexism, multiculturalism, pluralism). And, in the wake of this, an unexpected defence of what is at stake in postmodernism and in the question it has refused to take lightly: who are we? Finally, an homage to Arendt and Lyotard who, if read through each other's lenses, give an exact articulation to the question with which our age struggles: how to think the 'human condition' once one realizes that there is an 'inhuman' side to it which, instead of being its mere negation, turns out to be that without which it would come to lose its humanity?

Biopolitics and posthumanism have been passé theories in the academy for a while now, standing on the unfashionable side of the fault line between biology and liberal thought. These days, if people invoke them, they do so a bit apologetically. But, as Ruth Miller argues, we should not be so quick to relegate these terms to the scholarly dustbin. This is because they can help to explain an increasingly important (and contested) influence in modern democratic politics-that of nostalgia. Nostalgia is another somewhat embarrassing concept for the academy. It is that wistful sense of longing for an imaginary and unitary past that leads to an impossible future. And, moreover for this book, it is ordinarily considered "bad" for democracy. But, again, Miller says, not so fast. As she argues in this book, nostalgia is the mode of engagement with the world that allows thought and life to coexist, productively, within democratic politics. Miller demonstrates her theory by looking at nostalgia as a nonhuman mode of "thought" embedded in biopolitical reproduction. To put this another way, she looks at mass democracy as a classically nonhuman affair and nostalgic, nonhuman reproduction as the political activity that makes this democracy happen. To illustrate, Miller draws on the politics surrounding embryos and the modernization of the Turkish alphabet. Situating this argument in feminist theories of biopolitics, this unusual and erudite book demonstrates that nostalgia is not as detrimental to democratic engagement as scholars have claimed.

A master storyteller and unrivaled visionary, Clive Barker has mixed the real and unreal with the horrible and wonderful in more than twenty years of fantastic fiction. The Inhuman Condition is a masterwork of surrealistic terror, recounting tragedy with pragmatism, inspiring panic more than dread and evoking equal parts revulsion and delight.

Capitalism has proven much more resilient than Marx anticipated, and the working class has, until now, hardly lived up to his hopes. The Marxian concept of class rests on exclusion. Only the ‘pure’ doubly-free wage-workers are able to create value; from a strategic perspective, all other parts of the world’s working populations are secondary. But global labour history suggests, that slaves and other unfree workers are an essential component of the capitalist economy. What might a critique of the political economy of labour look like that critically reviews the experiences of the past five hundred years while moving beyond Eurocentrism? In this volume twenty-two authors offer their thoughts on this question, both from a historical and theoretical perspective. Contributors include: Riccardo Bellofiore, Sergio Bologna, C. George Caffentzis, Silvia Federici, Niklas Frykman, Ferruccio Gambino, Detlef Hartmann, Max Henninger, Thomas Kuczynski, Marcel van der Linden, Peter Linebaugh, Ahlrich Meyer, Maria Mies, Jean-Louis Prat, Marcus Rediker, Karl Heinz Roth, Devi Sacchetto, Subir Sinha, Massimiliano Tomba, Carlo Vercellone, Peter Way, Steve Wright.

Security has become one of the most important aspects of sport mega-event organisation. This book explores how Rio de Janeiro was imagined and transformed into a security fortress when the 2014 Men's World Cup and the 2016 Olympics came to the city and how the fortress was nonetheless permeable and porous. Dennis Pauschinger experienced exceptional backstage access at high level in the Brazilian mega-event security architecture as well as at street level with the local public security sphere. His ethnographic account takes us from the hidden world of surveillance and control centres, to the security perimeters around stadiums, and to the mundane routine of police officers during day and night shifts at local police stations or at the Special Forces' headquarters. This book shows how police officers' emotions and Special Forces' war narratives impact the static and technology-based security models at mega-events and how traditional patterns of police work, along lines of class and racial inequalities, still prevail and shape the city's public security. The book argues against the common narrative of the positive impacts of mega-event security legacies upon host cities by advancing towards a general understanding of how security governance is carried out in places where the use of digital security technologies co-exists with overly lethal and repressive forms of policing.

If today students of social theory read Jurgen Habermas, Michel Foucault and Anthony Giddens, then proper regard to the question of culture means that they should also read Raymond Williams, Stuart Hall and Slavoj Zizek. The Routledge Handbook of Social and Cultural Theory offers a concise, comprehensive overview of the convergences and divergences of social and cultural theory, and in so doing offers a novel agenda for social and cultural research in the twenty-first century. This Handbook, edited by Anthony Elliott, develops a powerful argument for bringing together social and cultural theory more systematically than ever before. Key social and cultural theories, ranging from classical approaches to postmodern, psychoanalytic and post-feminist approaches, are drawn together and critically appraised. There are substantive chapters looking at – among others – structuralism and post-structuralism, critical theory, network analysis, feminist cultural thought, cultural theory and cultural sociology. Throughout the Handbook there is a strong emphasis on interdisciplinarity, with chapters drawing from research in sociology, cultural studies, psychology, politics, anthropology, women’s studies, literature and history. Written in a clear and direct style, this Handbook will appeal to a wide undergraduate and postgraduate audience across the social sciences and humanities.