Feminist Theory After Deleuze addresses the encounter between one of the 20th century's most important philosophers, Gilles Deleuze, and one of its most significant political and intellectual movements, feminism. Feminist theory is a broad, contradictory, and still evolving school of thought. This book introduces the key movements within feminist theory, engaging with both Anglo-American and French feminism, as well as important strains of feminist thought that have originated in Australia and other parts of Europe. Mapping both the feminist critique of Deleuze's work and the ways in which it has brought vitality to feminist theory, this book brings Deleuze into dialogue with significant thinkers such as Simone de Beauvoir, Rosi Braidotti, Judith Butler, Elizabeth Grosz and Luce Irigaray. It takes key terms in feminist theory such as, 'difference', 'gender', 'bodies', 'desire' and 'politics' and approaches them from a Deleuzian perspective.

This volume traces the topic of affect across Lyotard's corpus and accounts for Lyotard's crucial and original contribution to the thinking of affect. Highlighting the importance of affect in Lyotard's philosophy, this work offers a unique contribution to both affect theory and the reception of Lyotard. Affect indeed traverses Lyotard's philosophical corpus in various ways and under various names: "figure" or "the figural" in Discourse, Figure, "unbound intensities" in his "libidinal" writings, "the feeling of the differend" in The Differend, "affect" and "infantia" in his later writings. Across the span of his work, Lyotard insisted on the intractability of affect, on what he would later call the "differend" between affect and articulation. The singular awakening of sensibility, affect both traverses and escapes articulation, discourse, and representation. Lyotard devoted much of his attention to the analysis of this traversal of affect in and through articulation, its transpositions, translations, and transfers. This volume explores Lyotard's account of affect as it traverses the different fields encompassed by his writings (philosophy, the visual arts, the performing arts, literature, music, politics, psychoanalysis as well as technology and post-human studies).

What is Philosophy? is the last instalment of a remarkable twenty-year collaboration between the philosopher Gilles Deleuze and the psychoanalyst Felix Guattari. This hugely important text attempts to explain the terms of their collaboration and to define the activity of philosophy in which they have been engaged. A major contribution to contemporary Continental philosophy, it nevertheless remains distinctly challenging for readers faced for the first time with Deleuze and Guattari's unusual and somewhat allusive style. Deleuze and Guattari's 'What is Philosophy?': A Reader's Guide offers a concise and accessible introduction to this hugely important and yet challenging work. Written specifically to meet the needs of students coming to Deleuze and Guattari for the first time, the book offers guidance on: - Philosophical and historical context - Key themes - Reading the text - Reception and influence - Further reading

In Posthumanism: A Guide for the Perplexed, Peter Mahon goes beyond recent theoretical approaches to 'the posthuman' to argue for a concrete posthumanism, which arises as humans, animals and technology become entangled, in science, society and culture. Concrete posthumanism is rooted in cutting-edge advances in techno-science, and this book offers readers an exciting, fresh and innovative exploration of this undulating, and often unstable, terrain. With wide-ranging coverage, of cybernetics, information theory, medicine, genetics, machine learning, politics, science fiction, philosophy and futurology, Mahon examines how posthumanism played-and continues to play-a crucial role in shaping how we understand our world. This analysis of posthumanism centers on human interactions with tools and technology, the centrality of science, as well as an understanding of techno-science as a pharmakon-an ancient Greek word for a substance that is both poison and cure. Mahon argues that posthumanism must be approached with an interdisciplinary attitude: a concrete posthumanism is only graspable through knowledge derived from science and the humanities. He concludes by sketching a 'post-humanities' to help us meet the challenges of posthumanism, challenges to which we all must rise. Posthumanism: A Guide for the Perplexed provides a concise, detailed and coherent exploration of posthumanism, introducing key approaches, concepts and themes. It is ideal for readers of all stripes who are interested in a concrete posthumanism and require more than just a simple introduction.

Experimental philosophy has blossomed into a variety of philosophical fields including ethics, epistemology, metaphysics and philosophy of language. But there has been very little experimental philosophical research in the domain of philosophy of religion. Advances in Religion, Cognitive Science, and Experimental Philosophy demonstrates how cognitive science of religion has the methodological and conceptual resources to become a form of experimental philosophy of religion. Addressing a wide variety of empirical claims that are of interest to philosophers and psychologists of religion, a team of psychologists and philosophers apply data from the psychology of religion to important problems in the philosophy of religion including the psychology of religious diversity; the psychology of substance dualism; the problem of evil and the relation between religious belief and empathy; and the cognitive science explaining the formation of intuitions that unwittingly guide philosophers of religion when formulating arguments. Bringing together authors and researchers who have made important contributions to interdisciplinary research on religion in the last decade, Advances in Religion, Cognitive Science, and Experimental Philosophy provides new ways of approaching core philosophical and psychological problems.

Superficially, Wittgenstein and Heidegger seem worlds apart: they worked in different philosophical traditions, seemed mostly ignorant of one another's work, and Wittgenstein's terse aphorisms in plain language could not be farther stylistically from Heidegger's difficult prose. Nevertheless, Wittgenstein's Philosophical Investigations and Heidegger's Being and Time share a number of striking parallels. In particular, this book shows that both authors manifest a similar concern with authenticity. David Egan develops this position in three stages. Part One explores the emphasis both philosophers place on the everyday, and how this emphasis brings with it a methodological focus on recovering what we already know rather than advancing novel theses. Part Two argues that the dynamic of authenticity and inauthenticity in Being and Time finds homologies in Philosophical Investigations. Here Egan particularly articulates and defends a conception of authenticity in Wittgenstein that emphasizes the responsiveness and reciprocity of play. Part Three considers how both philosophers' conceptions of authenticity apply reflexively to their own work: each is concerned not only with the question of what it means to exist authentically but also with the question of what it means to do philosophy authentically. For both authors, the problematic of authenticity is intimately linked to the question of philosophical method.

This book is an original exploration of Deleuze's dynamic philosophies of space, time and language, bringing Deleuze and futurism together for the first time. Helen Palmer investigates both the potential for creative novelty and the pitfalls of formalism within both futurist and Deleuzian linguistic practices. Through creative and rigorous analyses of Russian and Italian futurist manifestos, the 'futurist' aspects of Deleuze's language and thought are drawn out. The genre of the futurist manifesto is a literary and linguistic model which can be applied to Deleuze's work, not only at times when he writes explicitly in the style of a manifesto but also in his earlier writings such as "Difference and Repetition" (1968) and "The Logic of Sense" (1969). The way in which avant-garde manifestos often attempt to perform and demand their aims simultaneously, and the problems which arise due to this, is an operation which can be perceived in Deleuze's writing. With a particular focus on Russian zaum, the book negotiates the philosophy behind futurist 'nonsense' language and how Deleuze propounds analogous goals in The Logic of Sense. This book critically engages with Deleuze's poetics, ultimately suggesting that multiple linguistic models operate synecdochically within his philosophy.

This is the first study to compare the philosophical systems of secular scientific philosopher Mario Bunge (1919-2020), and Moroccan Islamic philosopher Taha Abd al-Rahman (b.1945). In their efforts to establish the philosophical underpinnings of an ideal modernity these two great thinkers speak to the same elements of the human condition, despite their opposing secular and religious worldviews. While the differences between Bunge's critical-realist epistemology and materialist ontology on the one hand, and Taha's spiritualist ontology and revelational-mystical epistemology on the other, are fundamental, there is remarkable common ground between their scientific and Islamic versions of humanism. Both call for an ethics of prosperity combined with social justice, and both criticize postmodernism and religious conservatism. The aspiration of this book is to serve as a model for future dialogue between holders of Western and Islamic worldviews, in mutual pursuit of modernity's best-case scenario.

The first collection of its kind, The Continental Philosophy of Film Reader is the essential anthology of writings by continental philosophers on cinema, representing the last century of film-making and thinking about film, as well as all of the major schools of Continental thought: phenomenology and existentialism, Marxism and critical theory, semiotics and hermeneutics, psychoanalysis, and postmodernism. Included here are not only the classic texts in continental philosophy of film, from Benjamin's "The Work of Art in the Age of Mechanical Reproduction" to extracts of Deleuze's Cinema and Barthes's Mythologies, but also the earliest works of Continental philosophy of film, from thinkers such as Georg Lukacs, and little-read gems by philosophical giants such as Sartre and Beauvoir. The book demonstrates both the philosophical significance of these thinkers' ideas about film, as well their influence on filmmakers in Europe and across the globe. In addition, however, this wide-ranging collection also teaches us how important film is to the last century of European philosophical thought. Almost every major continental European thinker of the twentieth and twenty-first centuries has had something to say-sometimes, quite a lot to say-about cinema: as an art form, as a social or political phenomenon, as a linguistic device and conveyor of information, as a projection of our fears and desires, as a site for oppression and resistance, or as a model on the basis of which some of us, at least, learn how to live. Purpose built for classroom use, with pedagogical features introducing and contextualizing the extracts, this reader is an indispensable tool for students and researchers in philosophy of film, film studies and the history of cinema.

The future of deconstruction lies in the ability of its practitioners to mobilise the tropes and interests of Derrida's texts into new spaces and creative readings. In Deconstruction without Derrida, Martin McQuillan sets out to do just that, to continue the task of deconstructive reading both with and without Derrida. The book's principal theme is an attention to instances of deconstruction other than or beyond Derrida and thus imagining a future for deconstruction after Derrida. This future is both the present of deconstruction and its past. The readings presented in this book address the expanded field of deconstruction in the work of Jean-Luc Nancy, Helene Cixous, Paul de Man, Harold Bloom, J. Hillis Miller, Judith Butler, Gayatri Spivak and Catherine Malabou. They also, necessarily, address Derrida's own readings of this work. McQuillan accounts for an experience of otherness in deconstruction that is, has been and always will be beyond Derrida, just as deconstruction remains forever tied to Derrida by an invisible, indestructible thread.

Michel Foucault continues to be regarded as one of the most essential thinkers of the twentieth century. A brilliantly evocative writer and conceptual creator, his influence is clearly discernible today across nearly every discipline-philosophy and history, certainly, as well as literary and critical theory, religious and social studies, and the arts. This volume exploits Foucault's insistent blurring of the self-imposed limits formed by the disciplines, with each author in this volume discovering in Foucault's work a model useful for challenging not only these divisions but developing a more fundamental interrogation of modernism. Foucault himself saw the calling into question of modernism to be the permanent task of his life's work, thereby opening a path for rethinking the social. Understanding Foucault, Understanding Modernism shows, on the one hand, that literature and the arts play a fundamental structural role in Foucault's works, while, on the other hand, it shifts to the foreground what it presumes to be motivating Foucault: the interrogation of the problem of modernism. To that end, even his most explicitly historical or strictly epistemological and methodological enquiries directly engage the problem of modernism through the works of writers and artists from de Sade, Mallarme, Baudelaire to Artaud, Manet, Borges, Roussel, and Bataille. This volume, therefore, adopts a transdisciplinary approach, as a way to establish connections between Foucault's thought and the aesthetic problems that emerge out of those specific literary and artistic works, methods, and styles designated "modern." The aim of this volume is to provide a resource for students and scholars not only in the fields of literature and philosophy, but as well those interested in the intersections of art and intellectual history, religious studies, and critical theory.