This book is a meditation on and an attempt to understand suicidal violence in the immediate context of its most recent political surge: the decade between 2001 and 2011, from the suicidal mission of Muhammad Atta and his band in the United States to the suicide of Mohamed Bouazizi in 2010 in Tunisia. After the former a devastating military strike and occupation of two Muslim countries commenced, and after the latter a massive transnational democratic uprising ensued. Suicidal violence is neither specific to Islam nor peculiar to our time. It has been manifested in practically all cultures and religions and throughout human history. But the suicidal violence we witness today is of an entirely different disposition because the bodies (both of the assailant and of the assailed) on which it is perpetrated are no longer the human body of our Enlightenment assumption. What we are witnessing is in fact the contour of a posthuman body. The posthuman body, as Dabashi here proposes, is the body of a contingent and contextual being, and as such an object of disposable knowledge; while the human body that it has superseded was corporeally integral, autonomous, rational, indispensable, and above all the site of a knowing subject.
This book is a meditation on and an attempt to understand suicidal violence in the immediate context of its most recent political surge: the decade between 2001 and 2011, from the suicidal mission of Muhammad Atta and his band in the United States to the suicide of Mohamed Bouazizi in 2010 in Tunisia. After the former a devastating military strike and occupation of two Muslim countries commenced, and after the latter a massive transnational democratic uprising ensued. Suicidal violence is neither specific to Islam nor peculiar to our time. It has been manifested in practically all cultures and religions and throughout human history. But the suicidal violence we witness today is of an entirely different disposition because the bodies (both of the assailant and of the assailed) on which it is perpetrated are no longer the human body of our Enlightenment assumption. What we are witnessing is in fact the contour of a posthuman body. The posthuman body, as Dabashi here proposes, is the body of a contingent and contextual being, and as such an object of disposable knowledge; while the human body that it has superseded was corporeally integral, autonomous, rational, indispensable, and above all the site of a knowing subject.
How have we thought "the body"? How can we think it anew? The body of mortal creatures, the body politic, the body of letters and of laws, the "mystical body of Christ"-all these (and others) are...
Corpus Anima is a collection of previously published essays written for professional Jungian journals about the unity of psyche and soma, spirit and matter, body and soul. There are also two...
Jason Dekker doesn't believe in ghosts but is haunted by memories of Amsterdam. A move to the White Mountains of New Hampshire with his dog, Calvin, promises a fresh start. College friend Tessa...
In this collection of two novellas and seven short stories, Alf MacLochlainn comically reduces life's problems to the minute details of everyday existence. Socks, shoes, and trousers suggest...
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