First published in 1967, Guy Debord's stinging revolutionary critique ofcontemporary society, The Society of the Spectacle has since acquired acult status. Credited by many as being the inspiration for the ideasgenerated by the events of May 1968 in France, Debord's pitiless attackon commodity fetishism and its incrustation in the practices of everydaylife continues to burn brightly in today's age of satellite televisionand the soundbite. In Comments on the Society of the Spectacle, publishedtwenty years later, Debord returned to the themes of his previousanalysis and demonstrated how they were all the more relevant in aperiod when the "integrated spectacle" was dominant. Resolutely refusingto be reconciled to the system, Debord trenchantly slices through thedoxa and mystification offered tip by journalists and pundits to showhow aspects of reality as diverse as terrorism and the environment, theMafia and the media, were caught up in the logic of the spectacularsociety. Pointing the finger clearly at those who benefit from the logicof domination, Debord's Comments convey the revolutionary impulse atthe heart of situationism.

Are women s orgasms more intense than men s? What did Andre Breton think of homosexuality? Can love be separated from physical desire? In 1928 a group of surrealist writers and artists held twelve round table discussions to address these questions.

Calling them researches into sexuality, their bizarre and humorous conversations are now made available in this new edition in all their surreal and salacious detail. Their research spanned the most critical period for surrealism, a time of bitter political disputes, echoed in the intensity of these meetings and in the range of participants, including Andre Breton, Paul Eluard, Yves Tanguy, Benjamin Peret and Pierre Naville.

Well before the so-called sexual revolution, their erotic exchanges broke sexual taboos and encouraged surrealists to openly share the libidinal themes they explored in their writing and art. In doing so, JoAnn Wypijewski writes in the new introduction, they are revealed as lovers and prigs, fantasists and humanists, adventurers in mind if not always in flesh flawed, foolish, brilliant, clangingly sexual human beings.

"Whenever I was asked: 'Why did you go to Santiago?', I had a hard time answering. How could I explain to those who had not done it that the way has the effect - if not the virtue - to make you forget all reasons that led you to become involved in it in the first place." Each year, tens of thousands of backpackers (Christian pilgrims and many others) set out from either their front doorstep or from popular starting points across Europe, to Santiago de Compostela. Most travel by foot, others ride a bicycle, and a few of them travel as did some of their medieval counterparts, on horseback or with a donkey. In addition to those who undertake a religious pilgrimage, the majority are hikers who walk the way for non-religious reasons: travel, sport, or simply the challenge of spending weeks walking in a foreign land. Also, many consider the experience as a spiritual adventure, with a view to removing themselves from the bustle of modern life. Jean-Christophe Rufin followed this "Northern Way" to Santiago de Compostela by foot, on over eight hundred kilometers. Much less crowded than the usual pilgrimage route, this one runs along the Basque and Cantabrian coasts in Spain and through the wild mountains of Asturias and Galicia. Translated from the French by Malcolm Imrie and Martina Dervis