From the antiquity of Homer to yesterday's Naked Lunch, writers have found inspiration, and readers have lost themselves, in a world of the imagination tinged and oftentimes transformed by drugs. The age-old association of literature and drugs receives its first comprehensive treatment in this far-reaching work. Drawing on history, science, biography, literary analysis, and ethnography, Marcus Boon shows that the concept of drugs is fundamentally interdisciplinary, and reveals how different sets of connections between disciplines configure each drug's unique history. In chapters on opiates, anesthetics, cannabis, stimulants, and psychedelics, Boon traces the history of the relationship between writers and specific drugs, and between these drugs and literary and philosophical traditions. With reference to the usual suspects from De Quincey to Freud to Irvine Welsh and with revelations about others such as Milton, Voltaire, Thoreau, and Sartre, The Road of Excess provides a novel and persuasive characterization of the "effects" of each class of drug--linking narcotic addiction to Gnostic spirituality, stimulant use to writing machines, anesthesia to transcendental philosophy, and psychedelics to the problem of the imaginary itself. Creating a vast network of texts, personalities, and chemicals, the book reveals the ways in which minute shifts among these elements have resulted in "drugs" and "literature" as we conceive of them today.

Drug-taking and drug control are alike; both are often done to excess. Against Excess shows how we can limit the damage done by drugs and the damage done by drug policies.

Looking at the discourse on female weight reduction in American culture, Confessing Excess analyzes contemporary dieting and the weight loss literature by taking up the themes of confession and surveillance. Spitzack argues that dieting is characterized by confession (of "excess") which women internalize and which necessitates ongoing surveillance or monitoring of the body. Informal conversations and in-depth interviews also juxtapose women's everyday dieting experiences with the discourse of dieting texts. By evaluating the cultural construction of women in this manner, the author illuminates the power strategies that offer self-acceptance at the price of self-condemnation.

Reimagines black and brown sensuality to develop new modes of knowledge production In Sensual Excess, Amber Jamilla Musser imagines epistemologies of sensuality that emerge from fleshiness. To do so, she works against the framing of black and brown bodies as sexualized, objectified, and abject, and offers multiple ways of thinking with and through sensation and aesthetics. Each chapter draws our attention to particular aspects of pornotropic capture that black and brown bodies must always negotiate. Though these technologies differ according to the nature of their encounters with white supremacy, together they add to our understanding of the ways that structures of domination produce violence and work to contain bodies and pleasures within certain legible parameters. To do so, Sensual Excess analyzes moments of brown jouissance that exceed these constraints. These ruptures illuminate multiple epistemologies of selfhood and sensuality that offer frameworks for minoritarian knowledge production which is designed to enable one to sit with uncertainty. Through examinations of installations and performances like Judy Chicago’s The Dinner Party, Kara Walker’s A Subtlety, Patty Chang’s In Love and Nao Bustamante’s Neapolitan, Musser unpacks the relationships between racialized sexuality and consumption to interrogate foundational concepts in psychoanalytic theory, critical race studies, feminism, and queer theory. In so doing, Sensual Excess offers a project of knowledge production focused not on mastery, but on sensing and imagining otherwise, whatever and wherever that might be.

During the 1920s and ’30s, Mexico attracted an international roster of artists and intellectuals—including Orson Welles, Katherine Anne Porter, and Leon Trotsky—who were drawn to the heady tumult engendered by battling cultural ideologies in an emerging center for the avant-garde. Against the backdrop of this cosmopolitan milieu, In Excess reconstructs the years that the renowned Soviet director Sergei Eisenstein spent in the country to work on his controversial film ¡Que Viva Mexico! Illuminating the inextricability of Eisenstein’s oeuvre from the global cultures of modernity and film, Masha Salazkina situates this unfinished project within the twin contexts of postrevolutionary Mexico and the ideas of such contemporaneous thinkers as Walter Benjamin. In doing so, Salazkina explains how Eisenstein’s engagement with Mexican mythology, politics, and art deeply influenced his ideas, particularly about sexuality. She also uncovers the role Eisenstein’s bisexuality played in his creative thinking and identifies his use of the baroque as an important turn toward excess and hybrid forms. Beautifully illustrated with rare photographs, In Excess provides the most complete genealogy available of major shifts in this modern master’s theories and aesthetics.

A collection of photographer Michael Zagaris' work capturing rock musicians and rock groups on film, both on stage and off during the late 20th century, accompanied by Zagaris' own perspective and recollections of the photo shoots and their contexts.

Compared to other wealthy countries, America stands out as a gluttonous over-consumer of both food and fuel. The United States boasts an obesity prevalence double the industrial world average, and per capita carbon emissions twice the average for Europe. Still worse, the policy steps taken by America in response to obesity and climate change have so far been the weakest in the industrial world. These aspects of America's exceptionalism are nothing to be proud of. Is it possible that America is hard-wired to consume too much food and fuel? Unfortunately, yes, says Robert Paarlberg in The United States of Excess. America's excess is driven in each case by its distinct endowment of material and demographic resources, its unusually weak national political institutions, and a unique political culture that celebrates both individual freedoms over social responsibility, and free markets over governmental authority. America's over-consumption is shown to be over-determined. Because of these powerful underlying circumstances, America's strongest policy response, both to climate change and obesity, will be adaptation rather than mitigation. As the damaging consequences of climate change become manifest, America will not impose adequate measures to reduce fossil fuel consumption, attempting instead to protect itself from storms and sea-level rise through costly infrastructure upgrades. In response to the damaging health consequences of obesity, America will opt for medical interventions and physical accommodations, rather than the policy measures that would be needed to induce better diets or more exercise. These adaptation responses will generate serious equity problems, both at home and abroad. Responding to obesity with medical interventions will fall short for those in America most prone to obesity - racial minorities and the poor - since these groups have never enjoyed adequate access to quality health care. Responding to climate change by building more resilient infrastructures at home, while allowing atmospheric concentrations of CO2 to continue their increase, will impose greater climate disruption on poor tropical countries, which are far less capable of self-protection. Awareness of these inequities must be the starting point toward altering America's current path.