The Weight Of All Flesh

Eric Santner offers a radically new interpretation of Marx's labor theory of value as one concerned with the afterlife of political theology in secular modernity. What Marx characterized as the dual character of the labor embodied in the commodity, he argues, is the doctrine of the King's Two Bodies transferred from the political theology of sovereignty to the realm of political economy. This genealogy, leading from the fetishism of the royal body to the fetishism of the commodity, also suggests a new understanding of the irrational core at the center of economic busyness today, its 24/7 pace. The frenetic negotiations of our busy-bodies continue and translate into the doxology of everyday life the liturgical labor that once sustained the sovereign's glory. Maintaining that an effective critique of capitalist political economy must engage this liturgical dimension, Santner proposes a counter-activity, which he calls paradoxological. With commentaries by Bonnie Honig, Peter Gordon, and Hent de Vries, an introduction by Kevis Goodman, and a response from Santner, this important new book by a leading cultural theorist and scholar of German literature, cinema, and history will interest readers of political theory, literature and literary theory, and religious studies.

Eric Santner offers a radically new interpretation of Marx's labour theory of value as one concerned with the afterlife of political theology in secular modernity. What Marx characterised as the dual character of the labour embodied in the commodity, he argues, is the doctrine of the King's Two Bodies transferred from the political theology of sovereignty to the realm of political economy. This genealogy, leading from the fetishism of the royal body to the fetishism of the commodity, also suggests a new understanding of the irrational core at the centre of economic busyness today, its 24/7 pace.

Samuel Butler was son and grandson of the priests. He graduated from Cambridge University in 1858. He got carried away by music and drawing. Torn with his father, in 1859-1864 he lived in New Zealand, bred sheep. He became an ardent devotee of Darwinism, his views spelled out in a study of Life and Habit (1877). Returning to England, engaged in literature and painting, lived a hermit. Traveled to Italy and Sicily. He exhibited paintings in the Royal Academy, wrote about Italian art. His prose was highly appreciated by Forster and Shaw, and later by Joyce, Lawrence, Aldous Huxley, Maugham, George Orwell. Extremely frank autobiographical novel "The Way of All Flesh" (The Way of All Flesh) was completed by the author in the 1880s, but at the author's will was not published during his lifetime and was published only in 1903. Six volumes of his notebooks were also published, correspondence. FS Fitzgerald on the back of the title page of this book Butler wrote with his hand: "The most interesting human document of all available".

Long before Under the Dome, this novel of a town trapped within an invisible force field earned a Nebula Award nomination for the author of Way Station. Nothing much ever happens in Millville, a small, secluded Middle-American community—until the day Brad Carter discovers he is unable to leave. And the nearly bankrupt real estate agent is not the only one being held prisoner; every resident is confined within the town’s boundaries by an invisible force field that cannot be breached. As local tensions rapidly reach breaking point, a set of bizarre circumstances leads Brad to the source of their captivity, making him humanity’s reluctant ambassador to an alien race of sentient flora, and privy to these jailers’ ultimate intentions. But some of Millville’s most powerful citizens do not take kindly to Carter’s “collaboration with the enemy,” even under the sudden threat of global apocalypse. Decades before Stephen King trapped an entire town in Under the Dome, science fiction Grand Master Clifford D. Simak explored the shocking effects of communal captivity on an unsuspecting population. Nominated for the Nebula Award, All Flesh Is Grass is a riveting masterwork that brilliantly reinvents the alien invasion story.

Gestural Imaginaries offers a new interpretation of European modernist dance by addressing it as guiding medium in a vibrant field of gestural culture that ranged across art and philosophy.

Even a Time Lord can’t change the past. A wasteland. A dead world... No, there is a biodome, rising from the ash. Here, life teems and flourishes, with strange and lush plants, and many-winged insects with bright carapaces – and one solitary sentient creature, who spends its days watering the plants, talking to the insects, and tending this lonely garden. This is Inyit, the Last of the Kotturuh. In All Flesh is Grass we are transported back to The Dark Times. The Tenth Doctor has sworn to stop the Kotturuh, ending Death and bringing Life to the universe. But his plan is unravelling – instead of bringing Life, nothing has changed and all around him people are dying. Death is everywhere. Now he must confront his former selves – one in league with their greatest nemesis and the other manning a ship of the undead...

A poetic exploration of the new world created by the collision of the biological body with technology and culture. For more than 3,000 years, humans have explored uncharted geographic and spiritual realms. Present-day explorers face new territories born from the coupling of living tissue and metal, strange lifeforms that are intelligent but unconscious, neither completely alive nor dead. Our bodies are now made of machines, images, and information. We are becoming cultural bodies in a world inhabited by cyborgs, clones, genetically modified animals, and innumerable species of human/information symbionts. Ollivier Dyens's Metal and Flesh is about two closely related phenomena: the technologically induced transformation of our perceptions of the world and the emergence of a cultural biology. Culture, according to Dyens, is taking control of the biosphere. Focusing on the twentieth century—which will be remembered as the century in which the living body was blurred, molded, and transformed by technology and culture—Dyens ruminates on the undeniable and irreversible human/machine entanglement that is changing the very nature of our lives.

The essays collected in Tattooed Bodies draw on a range of theoretical paradigms and empirical knowledge to investigate tattoos, tattooing, and our complex relations with marks on skin. Engaging with diverse disciplinary perspectives in art history, continental philosophy, media studies, psychoanalysis, critical theory, literary studies, biopolitics, and cultural anthropology, the volume reflects the sheer diversity of meanings attributed to tattoos throughout history and across cultures. Essays explore conceptualizations of tattoos and tattooing in Derrida, Deleuze and Guattari, Lacan, Agamben, and Jean-Luc Nancy, while utilizing theoretical perspectives to interpret tattoos in literary works by Melville, Beckett, Kafka, Genet, and Jeff VanderMeer, among others. Tattooed Bodies prompts readers to explore a few significant questions: Are tattoos unique phenomena or an art medium in need of special theoretical exploration? If so, what conceptual paradigms and theories might best shape our understanding of tattoos and their complex ubiquity in world cultures and histories?