À Reclasser

In banana boxes, Maxime Le Bon collects and stores a lot of documents in a jumble. Most of them are printed, cut out from newspapers, magazines, old publications, erratas and other fragments of texts. Added to this are drawings that he improvises - some of them torn or stained that he don't want to display or throw away. This collection of heterogeneous items is then being rearranged and slipped into plastic pockets where he stores them. Unstable and in constant change, this improbable archive grows with the years. It sedimented layers of experiences and constitutes this heterogeneous deposit from which can emerge all sorts of fragmentary narratives and accidental arrangements. The publication ZILCH brings together a selection of images from this extensive archive.

This publication shows the content of the folder ‘Narcissus. Gazing into an (artificial) well of fountain’. This folder is one of the 18.000 subject folders that are kept in the photographic collection at the Warburg Institute in London. This iconographically organized archive contains reproductions of sculptures, paintings, drawings, prints, tapestries, and other forms of imagery, ranging in date from classical antiquity to circa 1800. All the photographs in this publication were taken on July 2th 2023. 

Many thanks to Paul Taylor, Curator of the Photographic Collection, Warburg Institute, London.

Second edition

Special edition: 100 out of 300 books are reworked by making cutouts in the book.

Touch Response is about lacking language and how to (not) interpret images. This is a book on vulnerability, as a description, prescription or side effect. It is made in a difficult period of fatigue and pain, mainly in the sofa in my living room, as a dialogue with myself and other invisible forces.

Drawings by Lore Smolders - visual artist
Interview with Birds WG - healer, writer, performance artist
Text editing by Isolde Vanhee and Joan Somers Donnelly

In 1911, Sigmund Freud addressed his followers gathered at Nuremberg, where he restated the import of his practice: “the task of psychoanalysis lies not at all in the discovering of complexes, but in the dissolving of resistances.” A formal antipode to political resistance, psychoanalytic resistance dams up desire and obstructs traumatic knowledge. It is conservative, allergic to change, and aims for the kind of frictionless normativity against which the unconscious drives rail. Meanwhile, we associate political resistance with change itself, with a blockade that pushes for revolution—rather than a blockage that censors its very possibility. If we read Freud as urging his followers to help their patients move through their resistance, psychoanalysis is a project on the side of material and political reality by bringing patients out of isolation and into social struggles. However, psychoanalysis is often glossed in reverse: as a project of isolated relief for the stubborn individual.

Should psychoanalysis only succeed at rendering patients compliant in their cure? Is psychoanalysis a tool for nullifying political resistance? If so, Freud’s edict for the aim of psychoanalysis is now but an epitaph. It would be easy, then, to give up the ghost, to let psychoanalysis go. But why should psychoanalysis retreat from collective symptoms back into the consulting room for individual treatment—away from strikes, riots, and uprisings, and toward complacency and normativity, if not quite literally marriage and babies? Why should the clinic not dare to be in and of the world?

Feeling restless. Hunger tactics. Laughing in the face of fascism. Breaking through. Diagnosing revolution. Madness in the Maghreb. Essays by Fady Joudah, Jamieson Webster, Dylan Saba, Yasmin El-Rifae, Ussama Makdisi, Mary Turfah, Hannah Proctor, and more.

In Memory of Joshua Clover (1962-2025).

This book follows my journey of launching, growing, and ultimately failing in the adult entertainment industry. It explores society’s complex relationship with porn and sex education, the challenges of entrepreneurship, and the struggles of working in a deeply stigmatized space. Sometimes funny, often dramatic, and always surprising, it offers an unfiltered look at the business side of porn and what it really takes to challenge the status quo.

Michel Foucault offers an iconoclastic exploration of why we feel compelled to continually analyze and discuss sex, and of the social and mental mechanisms of power that cause us to direct the questions of what we are to what our sexuality is.

Beyond Personhood provides an entirely new philosophical approach to trans experience, trans oppression, gender dysphoria, and the relationship between gender and identity. Until now, trans experience has overwhelmingly been understood in terms of two reductive frameworks: trans people are either “trapped in the wrong body” or they are oppressed by the gender binary. Both accounts misgender large trans constituencies while distorting their experience, and neither can explain the presentation of trans people as make-believers and deceivers or the serious consequences thereof. In Beyond Personhood, Talia Mae Bettcher demonstrates how taking this phenomenon seriously affords a new perspective on trans oppression and trans dysphoria—one involving liminal states of “make-believe” that bear positive possibilities for self-recognition and resistance.

Undergirding this account is Bettcher’s groundbreaking theory of interpersonal spatiality—a theory of intimacy and distance that requires rejection of the philosophical concepts of person, self, and subject. She argues that only interpersonal spatiality theory can successfully explain trans oppression and gender dysphoria, thus creating new possibilities for thinking about connection and relatedness. 

An essential contribution to the burgeoning field of trans philosophy, Beyond Personhood offers an intersectional trans feminism that illuminates transphobic, sexist, heterosexist, and racist oppressions, situating trans oppression and resistance within a much larger decolonial struggle. By refusing to separate theory from its application, Bettcher shows how a philosophy of depth can emerge from the everyday experiences of trans people, pointing the way to a reinvigoration of philosophy.