Uranus is the coldest planet in the solar system, a frozen giant named after a Greek deity. It is also the inspiration for Uranism, a concept coined by the writer Karl Heinrich Ulrichs in 1864 to define the 'third sex' and the rights of those who 'love differently'. Following in Ulrichs's footsteps, Paul B. Preciado dreams of an apartment on Uranus where he can live, free of the modern power taxonomies of race, gender, class or disability. In this bold and transgressive book, Preciado recounts his transformation from Beatriz into Paul B., and examines other processes of political, cultural and sexual transition, reflecting on socio-political issues including the rise of neo-fascism in Europe, the criminalization of migrants, the harassment of trans children, the technological appropriation of the uterus, and the role artists and museums might play in the writing of a new social contract. A stepchild of Michel Foucault and Judith Butler, Preciado argues, with courage and conviction, for a planetary revolution of all living beings against the norm.

Countersexual Manifesto is an outrageous yet rigorous work of trans theory, a performative literary text, and an insistent call to action. Seeking to overthrow all constraints on what can be done with and to the body, Paul B. Preciado offers a provocative challenge to even the most radical claims about gender, sexuality, and desire. Preciado lays out mock constitutional principles for a countersexual revolution that will recognize genitalia as technological objects and offers step-by-step illustrated instructions for dismantling the heterocentric social contract. He calls theorists such as Derrida, Foucault, Butler, and Haraway to task for not going nearly far enough in their attempts to deconstruct the naturalization of normative identities and behaviors. Preciado's claim that the dildo precedes the penis-that artifice, not nature, comes first in the history of sexuality-forms the basis of his demand for new practices of sexual emancipation. He calls for a world of sexual plasticity and fabrication, of bio-printers and "dildonics," and he invokes countersexuality's roots in the history of sex toys, pornography, and drag in order to rupture the supposedly biological foundations of the heterocentric regime. His claims are extreme, but supported through meticulous readings of philosophy and theory, as well as popular culture. The Manifesto is now available in English translation for its twentieth anniversary, with a new introduction by Preciado. Countersexual Manifesto will disrupt feminism and queer theory and scandalize us all with its hyperbolic but deadly serious defiance of everything we've been told about sex.

A "dissident of the gender-sex binary system" reflects on gender transitioning and political and cultural transitions in technoscientific capitalism.Uranus, the frozen giant, is the coldest planet in the solar system as well as a deity in Greek mythology. It is also the inspiration for uranism, a concept coined by the writer Karl Heinrich Ulrich in 1864 to define the "third sex" and the rights of those who "love differently." Following Ulrich, Paul B. Preciado dreams of an apartment on Uranus where he might live beyond existing power, gender and racial strictures invented by modernity. "My trans condition is a new form of uranism," he writes. "I am not a man. I am not a woman. I am not heterosexual. I am not homosexual. I am not bisexual. I am a dissident of the gender-sex binary system. I am the multiplicity of the cosmos trapped in a binary political and epistemological system, shouting in front of you. I am a uranist confined inside the limits of technoscientific capitalism." This book recounts Preciado's transformation from Beatriz into Paul B., but it is not only an account of gender transitioning. Preciado also considers political, cultural, and sexual transition, reflecting on issues that range from the rise of neo-fascism in Europe to the technological appropriation of the uterus, from the harassment of trans children to the role museums might play in the cultural revolution to come. An Apartment on Uranus is a bold, transgressive, and necessary book.

The story of the artistic collaboration between the originators of the ecosex movement, their diverse communities, and the Earth   What’s sexy about saving the planet? Funny you should ask. Because that is precisely—or, perhaps, broadly—what Annie Sprinkle and Beth Stephens have spent many years bringing to light in their live art, exhibitions, and films. In 2008, Sprinkle and Stephens married the Earth, which set them on the path to explore the realms of ecosexuality as they became lovers with the Earth and made their mutual pleasure an embodied expression of passion for the environment. Ever since, they have been not just pushing but obliterating the boundaries circumscribing biology and ecology, creating ecosexual art in their performance of an environmentalism that is feminist, queer, sensual, sexual, posthuman, materialist, exuberant, and steeped in humor. Assuming the Ecosexual Position tells of childhood moments that pointed to a future of ecosexuality—for Annie, in her family swimming pool in Los Angeles; for Beth, savoring forbidden tomatoes from the vine on her grandparents’ Appalachian farm. The book describes how the two came together as lovers and collaborators, how they took a stand against homophobia and xenophobia, and how this union led to the miraculous conception of the Love Art Laboratory, which involved influential performance artists Linda M. Montano, Guillermo Gómez-Peña, and feminist pornographer Madison Young. Stephens and Sprinkle share the process of making interactive performance art, including the Chemo Fashion Show, Cuddle, Sidewalk Sex Clinics, and Ecosex Walking Tours. Over the years, they celebrated many more weddings to various nature entities, from the Appalachian Mountains to the Adriatic Sea. To create these weddings, they collaborated with hundreds of people and invited thousands of guests as they vowed to love, honor, and cherish the many elements of the Earth. As entertaining as it is deeply serious, and arriving at a perilous time of sharp differences and constricting categories, the story of this artistic collaboration between Sprinkle, Stephens, their diverse communities, and the Earth opens gender and sexuality, art and environmentalism, to the infinite possibilities and promise of love.

The story of the artistic collaboration between the originators of the ecosex movement, their diverse communities, and the Earth What's sexy about saving the planet? Funny you should ask. Because that is precisely-or, perhaps, broadly-what Annie Sprinkle and Beth Stephens have spent many years bringing to light in their live art, exhibitions, and films. In 2008, Sprinkle and Stephens married the Earth, which set them on the path to explore the realms of ecosexuality as they became lovers with the Earth and made their mutual pleasure an embodied expression of passion for the environment. Ever since, they have been not just pushing but obliterating the boundaries circumscribing biology and ecology, creating ecosexual art in their performance of an environmentalism that is feminist, queer, sensual, sexual, posthuman, materialist, exuberant, and steeped in humor. Assuming the Ecosexual Position tells of childhood moments that pointed to a future of ecosexuality-for Annie, in her family swimming pool in Los Angeles; for Beth, savoring forbidden tomatoes from the vine on her grandparents' Appalachian farm. The book describes how the two came together as lovers and collaborators, how they took a stand against homophobia and xenophobia, and how this union led to the miraculous conception of the Love Art Laboratory, which involved influential performance artists Linda M. Montano, Guillermo Gomez-Pena, and feminist pornographer Madison Young. Stephens and Sprinkle share the process of making interactive performance art, including the Chemo Fashion Show, Cuddle, Sidewalk Sex Clinics, and Ecosex Walking Tours. Over the years, they celebrated many more weddings to various nature entities, from the Appalachian Mountains to the Adriatic Sea. To create these weddings, they collaborated with hundreds of people and invited thousands of guests as they vowed to love, honor, and cherish the many elements of the Earth. As entertaining as it is deeply serious, and arriving at a perilous time of sharp differences and constricting categories, the story of this artistic collaboration between Sprinkle, Stephens, their diverse communities, and the Earth opens gender and sexuality, art and environmentalism, to the infinite possibilities and promise of love.

Countersexual Manifesto is an outrageous yet rigorous work of trans theory, a performative literary text, and an insistent call to action. Seeking to overthrow all constraints on what can be done with and to the body, Paul B. Preciado offers a provocative challenge to even the most radical claims about gender, sexuality, and desire. Preciado lays out mock constitutional principles for a countersexual revolution that will recognize genitalia as technological objects and offers step-by-step illustrated instructions for dismantling the heterocentric social contract. He calls theorists such as Derrida, Foucault, Butler, and Haraway to task for not going nearly far enough in their attempts to deconstruct the naturalization of normative identities and behaviors. Preciado's claim that the dildo precedes the penis-that artifice, not nature, comes first in the history of sexuality-forms the basis of his demand for new practices of sexual emancipation. He calls for a world of sexual plasticity and fabrication, of bio-printers and "dildonics," and he invokes countersexuality's roots in the history of sex toys, pornography, and drag in order to rupture the supposedly biological foundations of the heterocentric regime. His claims are extreme, but supported through meticulous readings of philosophy and theory, as well as popular culture. The Manifesto is now available in English translation for its twentieth anniversary, with a new introduction by Preciado. Countersexual Manifesto will disrupt feminism and queer theory and scandalize us all with its hyperbolic but deadly serious defiance of everything we've been told about sex.

A rebel and feminist, the Switzerland-born Miriam Cahn is one of the major artists of her generation. Widely known for her drawings and paintings, she also experiments with photography, moving images, sculptures, and performance art. Cahn's diverse body of work is disturbing and dreamlike, filled with striking human figures pulsing with an energy both passionate and violent. These pieces, along with Cahn's reflections on artistic expression, have always responded to her contemporary moment. In the 1980s, her work addressed the feminist, peace, and environmental movements, while the work she produced in the 1990s and early 2000s contains allusions to the war in the former Yugoslavia, the conflict in the Middle East, and the September 11 terrorist attacks. Her recent production tackles ever-evolving political conflicts, engaging with the European refugee crisis and the "#metoo" movement. Miriam Cahn: I as Human examines different facets of the artist's prolific and troubling oeuvre, featuring contributions from art historians, critics, and philosophers including Kathleen Buhler, Paul B. Preciado, Elisabeth Lebovici, Adam Szymczyk, Natalia Sielewicz and .

Contemporary art, as well as our society in general, is - according to the diagnosis of the interdisciplinary art festival steirischer herbst '21 - in a dead end. The Way Out of... features texts by international contributors to the festival's discussion program that outlines ways out of the white cube, failed political art, and an unrestrained digital capitalism, and shows new paths for climate justice, a more critical race theory, and new activists. Accessible and pointedly written, this reader offers rich food for thought on the multiple crises of our times.