Judith Butler

Judith Butler's new book shows how an ethic of nonviolence must be connected to a broader political struggle for social equality. Further, it argues that nonviolence is often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethical relation to existing forms of power. But, in fact, nonviolence is an ethical position found in the midst of the political field. An aggressive form of nonviolence accepts that hostility is part of our psychic constitution, but values ambivalence as a way of checking the conversion of aggression into violence. One contemporary challenge to a politics of nonviolence points out that there is a difference of opinion on what counts as violence and nonviolence. The distinction between them can be mobilized in the service of ratifying the state's monopoly on violence.  

Considering nonviolence as an ethical problem within a political philosophy requires a critique of individualism as well as an understanding of the psychosocial dimensions of violence. Butler draws upon Foucault, Fanon, Freud, and Benjamin to consider how the interdiction against violence fails to include lives regarded as ungrievable. By considering how "racial phantasms" inform justifications of state and administrative violence, Butler tracks how violence is often attributed to those who are most severely exposed to its lethal effects. The struggle for nonviolence is found in movements for social transformation that reframe the grievability of lives in light of social equality and whose ethical claims follow from an insight into the interdependency of life as the basis of social and political equality.

Situating non-violence at the cross-roads of the ethical and political, The Force of Non-Violence brings into focus the ethical binds that emerge within the force field of violence. Non-violence is very often misunderstood as a passive practice that emanates from a calm region of the soul, or as an individualist ethic with an unrealistic relation to existing forms of power.

This book argues for an aggressive form of non-violence that struggles with psychic ambivalence and seeks to embody social ideals of inter-dependency and equality. Only through a critique of individualism can the ethical and political ideal of non-violence be understood in relation to the ideal of equality and the demand for grievability. In this psychosocial and philosophical reflection that draws upon Foucault, Fanon, Freud, and Benjamin, Butler argues that to oppose violence now requires understanding its different modalities, including the regulation of the grievability of lives.

The book shows how "racial and demographic phantasms" enter into the rationale for inflicting state violence and other modes of "letting die" by investing violence in those who are most severely exposed to its effects and subjugated to its lethal power. The struggle for non-violence is found in modes of resistance and movements for social transformation that separate off aggression from its destructive aims to affirm the living potentials of radical egalitarian politics

'A vibrant and compelling framework for feminism in our times' - Judith Butler

For too long feminism has been co-opted by the forces they seek to dismantle. In this powerful manifesto, Francoise Verges argues that feminists should no longer be accomplices of capitalism, racism, colonialism and imperialism: it is time to fight the system that created the boss, built the prisons and polices women’s bodies.

A Decolonial Feminism grapples with the central issues in feminist debates today: from Eurocentrism and whiteness, to power, inclusion and exclusion. Delving into feminist and anti-racist histories, Verges also assesses contemporary activism, movements and struggles, including #MeToo and the Women's Strike.

Centring anticolonialism and anti-racism within an intersectional Marxist feminism, the book puts forward an urgent demand to free ourselves from the capitalist, imperialist forces that oppress us.

Meeting the Universe Halfway is an ambitious book with far-reaching implications for numerous fields in the natural sciences, social sciences, and humanities. In this volume, Karen Barad, theoretical physicist and feminist theorist, elaborates her theory of agential realism. Offering an account of the world as a whole rather than as composed of separate natural and social realms, agential realism is at once a new epistemology, ontology, and ethics. The starting point for Barad’s analysis is the philosophical framework of quantum physicist Niels Bohr. Barad extends and partially revises Bohr’s philosophical views in light of current scholarship in physics, science studies, and the philosophy of science as well as feminist, poststructuralist, and other critical social theories. In the process, she significantly reworks understandings of space, time, matter, causality, agency, subjectivity, and objectivity.

In an agential realist account, the world is made of entanglements of “social” and “natural” agencies, where the distinction between the two emerges out of specific intra-actions. Intra-activity is an inexhaustible dynamism that configures and reconfigures relations of space-time-matter. In explaining intra-activity, Barad reveals questions about how nature and culture interact and change over time to be fundamentally misguided. And she reframes understanding of the nature of scientific and political practices and their “interrelationship.” Thus she pays particular attention to the responsible practice of science, and she emphasizes changes in the understanding of political practices, critically reworking Judith Butler’s influential theory of performativity. Finally, Barad uses agential realism to produce a new interpretation of quantum physics, demonstrating that agential realism is more than a means of reflecting on science; it can be used to actually do science.

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.

This publication documents and shares the trajectory of If I Can’t Dance’s engagement with ‘Social Movement’ as the field of inquiry for its seventh biannual programme (2017–18).

Social Movement: Through the Lens of Performance and Performativityinvestigates how performance ontologies around bodily experience, affect and the relational better one’s understanding of social movement – and in turn how that understanding expands performance vocabularies. Divided into three ‘directions’ of movement, ‘gathering’, ‘embodiment’ and ‘care’, the selected theoretical and artistic perspectives are culled from our Reading Group material and from guests on our Radio Emma broadcasts. A keynote lecture by performance and social practice scholar Shannon Jackson, delivered as part of the edition’s final presentations, serves as an introduction.

Contributors: Giorgio Agamben, Selçuk Balamir, Anne Boyer, Judith Butler, Thomas F. DeFrantz, Nell Donkers, Pascale Gatzen, Édouard Glissant, Ayesha Hameed, Sands Joseph Horwitz-Dijks Murray-Wassink, Shannon Jackson, Rudolf Laban, Gregory Lennon, Audre Lorde, Ros Murray, AnnaMaria Pinaka, Tina Reden, Marjan Sax, Rebecca Schneider, Taka Taka, Simone Weil, Nagaré Willemsen; and postcard insert by Reza Mirabi.

Reading / Feeling examines affect, a term that delineates a field where the personal and political meet in sensory movements between bodies. A pre-emotional experience, affect constitutes the social and economic relationships that make up the fabric of society. Reading / Feeling considers the meaning of affect in theory and artistic practice through texts by theoreticians, artists, and curators read in If I Can’t Dance’s Reading Groups in Amsterdam, Toronto, and Sheffield as part of the programme for Edition IV – Affect (2010–12). It also includes three new essays, short statements by Reading Group members, and artist pages.

Contributors: Sara Ahmed, Rhea Anastas, Lauren Berlant, Leo Bersani, Lone Bertelsen, Gregg Bordowitz, Judith Butler, Jeremiah Day, Gilles Deleuze, Lucien Febvre, Simone Forti, Adam Frank, Andrea Fraser, Félix Guattari, Michael Hardt, Sharon Hayes, Brian Holmes, Jutta Koether, Glenn Ligon, Brian Massumi & Mary Zournazi, Helen Molesworth, Andrew Murphie, Sina Najafi & David Serlin, George Orwell, Emily Roysdon, Eve Kosofsky Sedgwick, Baruch Spinoza, Susan Sontag, Jan Verwoert; it also includes: essays by Tanja Baudoin, Emma Cocker, Jacob Korczynski; contributions by Reading Group members Stephen Bowler, Alison J Carr, Belen Cerezo, Jon Davies, Anik Fournier, Victoria Gray, Linda Kemp, Wjm Kok, Janice McNab, Gabrielle Moser, Cecilia Paldino, Andrew James Patterson, Hester Reeve, Julie Swalloa, cheyanne turions, Vivian Ziherl; and artist pages by Matthew Lutz-Kinoy.

Over the course of her long career, Eve Kosofsky Sedgwick became one of the most important voices in queer theory, and her calls for reparative criticism and reading practices grounded in affect and performance have transformed understandings of affect, intimacy, politics, and identity. With marked tenderness, the contributors to Reading Sedgwick reflect on Sedgwick's many critical inventions, from her elucidation of poetry's close relation to criticism and development of new versions of queer performativity to highlighting the power of writing to engender new forms of life. As the essays in Reading Sedgwick demonstrate, Sedgwick's work is not only an ongoing vital force in queer theory and affect theory; it can help us build a more positive world in the midst of the bleak contemporary moment.

Contributors. Lauren Berlant, Kathryn Bond Stockton, Judith Butler, Lee Edelman, Jason Edwards, Ramzi Fawaz, Denis Flannery, Jane Gallop, Jonathan Goldberg, Meridith Kruse, Michael Moon, José Esteban Muñoz, Chris Nealon, Andrew Parker, H. A. Sedgwick, Karin Sellberg, Michael D. Snediker, Melissa Solomon, Robyn Wiegman

Volatile Bodies demonstrates that the sexually specific body is socially constructed: biology or nature is not opposed to or in conflict with culture. Human biology is inherently social and has no pure or natural "origin" outside of culture. Being the raw material of social and cultural organization, it is "incomplete" and thus subject to the endless rewriting and social inscription that constitute all sign systems. 

Examining the theories of Freud, Lacan, Merleau-Ponty, Foucault, Deleuze, Derrida, etc. on the subject of the body, Elizabeth Grosz concludes that the body they theorize is male. These thinkers are not providing an account of "human" corporeality but of male corporeality. Grosz then turns to corporeal experiences unique to women-menstruation, pregnancy, childbirth, lactation, menopause. Her examination of female experience lays the groundwork for developing theories of sexed corporeality rather than merely rectifying flawed models of male theorists. 

"This is a text of rare erudition and intellectual force. It will not only introduce feminists to an enriching set of theoretical perspectives but sets a high critical standard for feminist dialogues on the status of the body." -Judith Butler

The material in Poisonous Oysters was generated during a live production reading group held in Newcastle University’s Fine Art Department on 26.01.18. Passages from the texts listed below were read aloud by the participants and interpreted by speech recognition software over and over, creating a poly-vocal feedback loop with the machine. The output is rewritten here as a score, flattening the time of the event and aligning the different versions of the texts to reveal the sound mutations between them.

Precarious Life, Judith Butler
The Waves, Virginia Woolf
Vampyroteuthis Infernalis, Vilém Flusser
Body Pressure, Bruce Nauman
Testo Junkie, Beatriz Preciado
The Politics of Translation, Gayatri Spivak 
Creating trance and hypnosis scripts, Gemma Bailey 
Untitled document, John Latham