Shifting the focus from human interiority toward the agency of cultural objects, social arrangements and aesthetic matter, How to Do Things with Affects examines the affective operations and transmissions triggered by various aesthetic forms, media events and cultural practices.

Examines the role of what the author calls identity contingencies in the lives of individuals and in society as a whole, focusing on stereotype threat, arguing that people who believe they may be judged based on a bad stereotype do not perform as well, and showing how to overcome the problem.

This book explores the various manifestations of affects in British theatre of the 21st century. The introduction gives a concise survey of existing and emerging theoretical and research trends and argues in favour of a capacious understanding of affects that mediates between more autonomous and more social approaches. The twelve chapters in the collection investigate major works in Britain by playwrights and theatre makers including Mojisola Adebayo, Mike Bartlett, Alice Birch, Caryl Churchill, Tim Crouch and Andy Smith, Rachel De-lahay, Reginald Edmund, James Fritz, David Greig, Idris Goodwin, Zinnie Harris, Kieran Hurley, Lucy Kirkwood, Anders Lustgarten, Yolanda Mercy, Anthony Neilson, Lucy Prebble, Sh!t Theatre, Penelope Skinner, Stef Smith, Kae Tempest and debbie tucker green. The interpretations identify significant areas of tension as they relate affects to the fields of cognition, politics and hope. In this, the chapters uncover interrelations of thought, intention and empathy; they reveal the nexus between identities, institutions and ideology; and, finally, they explore how theatre can accomplish the transition from a sense of crisis to utopian visions.

In Religious Affects Donovan O. Schaefer challenges the notion that religion is inextricably linked to language and belief, proposing instead that it is primarily driven by affects. Drawing on affect theory, evolutionary biology, and poststructuralist theory, Schaefer builds on the recent materialist shift in religious studies to relocate religious practices in the affective realm—an insight that helps us better understand how religion is lived in conjunction with systems of power. To demonstrate religion's animality and how it works affectively, Schaefer turns to a series of case studies, including the documentary Jesus Camp and contemporary American Islamophobia. Placing affect theory in conversation with post-Darwinian evolutionary theory, Schaefer explores the extent to which nonhuman animals have the capacity to practice religion, linking human forms of religion and power through a new analysis of the chimpanzee waterfall dance as observed by Jane Goodall. In this compelling case for the use of affect theory in religious studies, Schaefer provides a new model for mapping relations between religion, politics, species, globalization, secularism, race, and ethics.

“Witty, compelling, and just plain fun to read . . ." —Evelyn Lamb, Scientific American The Freakonomics of math—a math-world superstar unveils the hidden beauty and logic of the world and puts its power in our hands The math we learn in school can seem like a dull set of rules, laid down by the ancients and not to be questioned. In How Not to Be Wrong, Jordan Ellenberg shows us how terribly limiting this view is: Math isn’t confined to abstract incidents that never occur in real life, but rather touches everything we do—the whole world is shot through with it. Math allows us to see the hidden structures underneath the messy and chaotic surface of our world. It’s a science of not being wrong, hammered out by centuries of hard work and argument. Armed with the tools of mathematics, we can see through to the true meaning of information we take for granted: How early should you get to the airport? What does “public opinion” really represent? Why do tall parents have shorter children? Who really won Florida in 2000? And how likely are you, really, to develop cancer? How Not to Be Wrong presents the surprising revelations behind all of these questions and many more, using the mathematician’s method of analyzing life and exposing the hard-won insights of the academic community to the layman—minus the jargon. Ellenberg chases mathematical threads through a vast range of time and space, from the everyday to the cosmic, encountering, among other things, baseball, Reaganomics, daring lottery schemes, Voltaire, the replicability crisis in psychology, Italian Renaissance painting, artificial languages, the development of non-Euclidean geometry, the coming obesity apocalypse, Antonin Scalia’s views on crime and punishment, the psychology of slime molds, what Facebook can and can’t figure out about you, and the existence of God. Ellenberg pulls from history as well as from the latest theoretical developments to provide those not trained in math with the knowledge they need. Math, as Ellenberg says, is “an atomic-powered prosthesis that you attach to your common sense, vastly multiplying its reach and strength.” With the tools of mathematics in hand, you can understand the world in a deeper, more meaningful way. How Not to Be Wrong will show you how.

This volume provides a state-of-the-art overview of the relationship between language and cognition with a focus on bilinguals, bringing together contributions from international leading figures in various disciplines . It is essential reading for researchers and postgraduate students with an interest in language and cognition, or in bilingualism and second languages.

This thesis sets out to articulate a theory and method for criticism of ethico-politico-aesthetic conjunctions in what has been termed a 'post-hegemonic' and 'post-modern' 'digital age'. It begins by making the case for the use of affect theory by demonstrating the capacity for political agency in affective transductions to, from, and amongst the masses. While many declared the death of rationality and linguistic communication, and from this declaration concluded that the inertia of the masses would eventually lead to an implosion, I argue that politics is alive and well at the level of affective transduction, and thus operative below, between, or alongside linguistic and rational exchanges. I further argue that the need for a rigorous theory and methodology for affect is made more urgent by the catalysis of affective transduction brought about by the rise of the digital. As such, I set out to develop a methodology for criticizing such affective transductions and then to apply this theory and methodology to concrete cases. In particular, I attempt to correct the current trajectory of scholarly appropriation of affect theory by pointing out ontological misconstructions. Having developed an ontologically sound articulation of affect, I set out to apply it to the case of the revolutionary and the capitalist. In the case of the revolutionary, I attempt to provide a rigorous defense of the popular assertion that affective production must always occur externally to capital, and can only then be appropriated afterwards. I show that the necessarily fiscally damaging and unscrupulous aspects of affective engineering defy commodity fetishism, the operative logic of capital, and thus that capital, even if it were capable of engineering affects, would have no interest in doing so. For capital, I trace the way in which affective refrains are continually systematized, rigidified, and deployed by capitalist structures in a normative fashion. In particular, I look at the case of Google search to demonstrate the ways in which control structures disseminate refrains in such a way that bodies become increasingly stratified and bounded. In closing, I suggest theoretical and practical areas of affect in need of future development.