Narrating Life explores the relationship between literature, science and the arts and the way in which they are informed by the process of narrating life. More specifically, it asks: how do literature, science and the arts affect and are affected by the emergence of a critical culture of biopolitics and its rhetorical figurations? Its topicality for literary and cultural studies lies therefore in its exploration of the question: to what extent could narratives of life (or life-writing) be understood as a special practice through which to access the contemporary discussion about biopolitics with its strategies of immunity, mutation, and contagion. The individual contributions address these questions through focusing on new forms of life writing in traditional and new media, science writing and artistic and critical creative practice. In doing so, they also explore and redraw the boundaries between fictional and factual experimental practices. Contributors: Amelie Bjoerck, Elisabeth Friis, Holly Henry, Stefan Herbrechter, Tom Idema, Moritz Ingwersen, Cristina Iuli, Tanja Nusser, Angela Rawlings, Manuela Rossini, Dorion Sagan, Laura Shackelford, Amalie Smith, Marianne Sommer, Steve Tomasula, David Wagner, Jeff Wallace, Dominik Zechner.

H. C. for Life, That Is to Say . . . is Derrida's literary critical recollection of his lifelong friendship with Helene Cixous. The main figure that informs Derrida's reading here is that of "taking sides." While Helene Cixous in her life and work takes the side of life, "for life," Derrida admits always feeling drawn to the side of death. Rather than being an obvious choice, taking the side of life is an act of faith, by wagering one's life on life. H. C. for Life sets up and explores this interminable "argument" between Derrida and Cixous as to what death has in store deep within life itself, before the end. In addition to being a memoir, it is also a theoretical confrontation-for example about the meaning of "might" and "omnipotence," and a philosophical and philological analysis of the crypts within the vast oeuvre of Helene Cixous. Finally, the book is Derrida's tribute to the thought of the woman whom he regards as one of the great French poets, writers, and thinkers of our time.

What does it mean to be human today? The answer to this question, which is as old as the human species itself, is becoming less and less certain. Current technological developments increasingly erode our traditional humanist reflexes: consciousness, emotion, language, intelligence, morality, humour, mortality - all these no longer demonstrate the unique character and value of human existence. Instead, the spectre of the 'posthuman' is now being widely invoked as the 'inevitable' next evolutionary stage that humans are facing. Who comes after the human? This is the question that posthumanists are taking as their starting point. This critical introduction understands posthumanism as a discourse, which, in principle, includes everything that has been and is being said about the figure of the 'posthuman'. It outlines the genealogy of the various posthuman 'scenarios' in circulation and engages with their theoretical and philosophical assumptions and social and political implications. It does so by connecting the philosophical debate about the future of humanity with a range of texts, including examples from new media, popular culture, science and the media.

In literary studies and beyond, 'theory' and its aftermaths have arguably been over-influenced by US- and UK-based institutions, publishers, journals, and academics. Yet the influence of theory in its Anglo-American forms has remained reliant on Continental European ideas. Similar patterns can be discerned within the latest theoretical paradigm - posthumanism. European ideas influence posthumanism's challenge to established understandings of humanism, anthropomorphism, and anthropocentrism, which is characterised by the increased urgency and proliferation of questions such as 'What does it mean to be human?' and 'What is the relationship between humans and their nonhuman others (machines, animals, plants, the inorganic, gods, systems, and various figures of liminality, from ghosts to angels, from cyborgs to zombies)?' European Posthumanism examines the histories and geographies of posthumanism and looks at the genealogies which have been at work in the rise of posthumanist thought and culture. This book was originally published as a special issue of the European Journal of English Studies.

In literary studies and beyond, 'theory' and its aftermaths have arguably been over-influenced by US- and UK-based institutions, publishers, journals, and academics. Yet the influence of theory in its Anglo-American forms has remained reliant on Continental European ideas. Similar patterns can be discerned within the latest theoretical paradigm - posthumanism. European ideas influence posthumanism's challenge to established understandings of humanism, anthropomorphism, and anthropocentrism, which is characterised by the increased urgency and proliferation of questions such as 'What does it mean to be human?' and 'What is the relationship between humans and their nonhuman others (machines, animals, plants, the inorganic, gods, systems, and various figures of liminality, from ghosts to angels, from cyborgs to zombies)?' European Posthumanism examines the histories and geographies of posthumanism and looks at the genealogies which have been at work in the rise of posthumanist thought and culture. This book was originally published as a special issue of the European Journal of English Studies.

H. C. for Life, That Is to Say . . . is Derrida's literary critical recollection of his lifelong friendship with Helene Cixous. The main figure that informs Derrida's reading here is that of "taking sides." While Helene Cixous in her life and work takes the side of life, "for life," Derrida admits always feeling drawn to the side of death. Rather than being an obvious choice, taking the side of life is an act of faith, by wagering one's life on life. H. C. for Life sets up and explores this interminable "argument" between Derrida and Cixous as to what death has in store deep within life itself, before the end. In addition to being a memoir, it is also a theoretical confrontation-for example about the meaning of "might" and "omnipotence," and a philosophical and philological analysis of the crypts within the vast oeuvre of Helene Cixous. Finally, the book is Derrida's tribute to the thought of the woman whom he regards as one of the great French poets, writers, and thinkers of our time.

Autoimmunity refers to the phenomenon whereby an organism or body mounts an immune response against its own tissues. As a medical term, autoimmunity is today used to account for any instance in which the body fails to recognise its own constituents as 'self', an error that results in the paradoxical situation in which self-defense (immunity, protection) manifests as self-harm (pathology). As a result, the very possibility of autoimmunity poses a problem for the notion of immunity and the concept of identity that underpins it: if self-protection can just as readily take the form of self-destruction, then it seems that the very identity of the self, and thus the boundary between self and other, is in question. Conceptually, autoimmunity thus challenges us to think critically about the nature of any sovereign entity or identity, be they human or nonhuman, cells, nations, or other forms of community. This volume reflects and engages with different disciplinary approaches to autoimmunity in the theoretical, medical or posthumanities, social and political theory, and critical science studies. It aims to provide a topical intervention within the current discussion on biopolitical thought and critical posthumanist futures. This book was originally published as a special issue of Parallax.

Autoimmunity refers to the phenomenon whereby an organism or body mounts an immune response against its own tissues. As a medical term, autoimmunity is today used to account for any instance in which the body fails to recognise its own constituents as 'self', an error that results in the paradoxical situation in which self-defense (immunity, protection) manifests as self-harm (pathology). As a result, the very possibility of autoimmunity poses a problem for the notion of immunity and the concept of identity that underpins it: if self-protection can just as readily take the form of self-destruction, then it seems that the very identity of the self, and thus the boundary between self and other, is in question. Conceptually, autoimmunity thus challenges us to think critically about the nature of any sovereign entity or identity, be they human or nonhuman, cells, nations, or other forms of community. This volume reflects and engages with different disciplinary approaches to autoimmunity in the theoretical, medical or posthumanities, social and political theory, and critical science studies. It aims to provide a topical intervention within the current discussion on biopolitical thought and critical posthumanist futures. This book was originally published as a special issue of Parallax.

What does it mean to be human today? The answer to this question, which is as old as the human species itself, is becoming less and less certain. Current technological developments increasingly erode our traditional humanist reflexes: consciousness, emotion, language, intelligence, morality, humour, mortality - all these no longer demonstrate the unique character and value of human existence. Instead, the spectre of the 'posthuman' is now being widely invoked as the 'inevitable' next evolutionary stage that humans are facing. Who comes after the human? This is the question that posthumanists are taking as their starting point. This critical introduction understands posthumanism as a discourse, which, in principle, includes everything that has been and is being said about the figure of the 'posthuman'. It outlines the genealogy of the various posthuman 'scenarios' in circulation and engages with their theoretical and philosophical assumptions and social and political implications. It does so by connecting the philosophical debate about the future of humanity with a range of texts, including examples from new media, popular culture, science and the media.