Sweet Spots thinks transversally across language and body, and between text and tissue. This assemblage of essays collectively proposes that words--that is, language that lands as written text--are more-than-human material. And, these materials, composed of forces and flows and tendencies, are capable of generating text-flesh that grows into a thinking in the making. The practice of acupuncture--and its relational thinking--often makes its presence felt to twirl the text-tissue of the bodying essays. Ficto-critical thinking is threaded throughout to activate concepts from process philosophy and use the work of other thinkers (William James, Felix Guattari and Gilles Deleuze, Baruch Spinoza, and Virginia Woolf, to name a few) to forge imaginative connections. Entangled in the text-tissue are an assortment of entities, such as bickering body parts, quivering jellyfish, heart pacemaker cells, a narwhal tooth, Taoist parables, always with ubiquitous, stretchy connective tissue--from gooey interstitial fluid to thick planes of fascia--ever present to ensure that the essaying bodies become, what Alfred North Whitehead calls the one-which-includes-the-many-includes-the-one. The essaying bodies orient towards the sweetest sweet spot which is found, not in the center, but slightly askew, felt in the reverbing more-than that carries their potential. Crucially, this produces a shift in perspective away from self-enclosed bodies and experts toward a care for the connective tissue of relation.

Memoirs about being sick are popular and everywhere and only ever contribute to pop narratives of illness as a single event or heroic struggle or journey. Visceral: Essays on Illness as Metaphor is not that. Visceral, to the extent that it is a memoir, is a record not of illness but of the research project being sick became. While rooted firmly in critical disability and queer practices, the use of personal narratives opens these approaches up to new ways of writing the body-ultimately a body that is at once theoretical and unavoidably physical. A body where everything is visceral, so theory must be too. From the gothic networks of healthcare bureaucracy and hospital philanthropy to the proliferation of wellness media, off-label usage of drugs, and running off to live a life with, these essays move fluidly through theoretical and physical anger, curiosity and surprise. Arguing for disability rights that attend to the theoretical as much as the physical, this is Illness Not As Metaphor, Being Sick and Time, and The Body in Actual Pain as one. A sick body of text that is-and is not-in direct correspondence to an actual sick body, Visceral is an unrelenting examination of chronic illness that turns towards the theoretical only to find itself in the realms of the biological and autobiographical: because how much theory can a body take?

Shakespeare's As You Like It is a play without a theme. Instead, it repeatedly poses one question in a variety of forms: What if the world were other than it is? As You Like It is a set of experiments in which its characters conditionally change an aspect of their world and see what comes of it: what if I were not a girl but a man? What if I were not a duke, but someone like Robin Hood? What if I were a deer? "What would you say to me now an [that is, "if"] I were your very, very Rosalind?" (4.1.64-65). "Much virtue in 'if'," as one of its characters declares near the play's end; 'if' is virtual. It releases force even if the force is not that of what is the case. Change one thing in the world, the play asks, and how else does everything change? In As You Like It, unlike Shakespeare's other plays, the characters themselves are both experiment and experimenters. They assert something about the world that they know is not the case, and their fictions let them explore what would happen if it were-and not only if it were, but something, not otherwise apparent, about how it is now. What is as you like it? What is it that you, or anyone, really likes or wants? The characters of As You Like It stand in 'if' as at a hinge of thought and action, conscious that they desire something, not wholly capable of getting it, not even able to say what it is. Their awareness that the world could be different than it is, is a step towards making it something that they wish it to be, and towards learning what that would be. Their audiences are not exempt. As You Like It doesn't tell us that it knows what we like and will give it to us. It pushes us to find out. Over the course of the play, characters and audiences experiment with other ways the world could be and come closer to learning what they do like, and how their world can be more as they like it. By exploring ways the world can be different than it is, the characters of As You Like It strive to make the world a place in which they can be at home, not as a utopia-Arden may promise that, but certainly doesn't fulfill it-but as an ongoing work of living. We get a sense at the play's end not that things have been settled once and for all, but that the characters have taken time to breathe-to live in their new situations until they discover better ones, or until they discover newer desires. As You Like It, in other words, is a kind of essay: a set of tests or attempts to be differently in the world, and to see what happens. These essays in As If: As You Like It, originally commissioned as an introductory guide for students, actors, and admirers of the play, trace the force and virtue of someof the claims of the play that run counter to what is the case-its 'ifs.' William N. West is Associate Professor of English, Classics, and Comparative Literary Studies at Northwestern University, where he is also chair of the Department of Classics and co-editor of the journal Renaissance Drama. He is co-editor (with Helen Higbee) of Robert Weimann's Author's Pen and Actor's Voice: Writing and Playing in Shakespeare's Theatre (Cambridge, 2000) and (with Bryan Reynolds) of Rematerializing Shakespeare: Authority and Representation on the Early Modern Stage (Palgrave, 2005). In addition to his book Theatres and Encyclopedias in Early Modern Europe (2002), he has recently published articles on Romeo and Juliet's understudies, irony and encyclopedic writing before and after the Enlightenment, Ophelia's intertheatricality (with Gina Bloom and Anston Bosman), humanism and the resistance to theology, Shakespeare's matter, and conversation as a theory of knowledge in Browne's Pseudodoxia. His work has been supported by grants from the NEH and the Beinecke, Folger, Huntington, and Newberry libraries.

Religious and secular communities ritualize some books in one, two, or three dimensions. They ritualize the dimension of semantic interpretation through teaching, preaching, and scholarly commentary. This dimension receives almost all the attention of academic scholars. Communities also ritualize a text's expressive dimension through public reading, recitation, and song, and also by reproducing its contents in art, theatre and film. This dimension is receiving increasing scholarly attention, especially in religious studies and anthropology. A third textual dimension, the iconic dimension, gets ritualized by manipulating the physical text, decorating it, and displaying it. This dimension has received almost no academic attention, yet features prominently in the most common news stories about books, whether about e-books, academic libraries, rare manuscript discoveries, or scripture desecrations. By calling attention to the iconic dimension of books, James Watts argues that we can better understand how physical books mediate social value and power within and between religious communities, nations, academic disciplines, and societies both ancient and modern.How and Why Books Matter will appeal to a wide range of readers interested in books, reading, literacy, scriptures, e-books, publishing, and the future of the book. It also addresses scholarship in religion, cultural studies, literacy studies, biblical studies, book history, anthropology, literary studies, and intellectual history.