How feminism is used to attack immigration in Europe In recent years, opponents of 'political correctness' have surged to prominence from both left and right, shaping a discourse in which perpetrators are 'defiantly' imagined as Muslim refugees, i.e. outsiders/others, while victims are identified as 'our women'. This poisonous and regressive situation grounds Hark and Villa's theorisation of contemporary regimes of power as engaged primarily in the violent production of difference. In this moment, they argue, the logic of 'differentiate and rule' thoroughly permeates the social; our entire 'way of life' is premised on endless subtle hierarchical distinctions, which determine whole populations' attitudes, feelings and actions. How can learn to value difference, sabotaging all attempts to enlist difference in the service of domination? Hark and Villa make a compelling case for the urgent necessity for a detoxification of feminism as a matter of urgency; and for an ethical mode of living-with the world, that is, living with alterity.

How feminism is used to attack immigration in Europe In recent years, opponents of 'political correctness' have surged to prominence from both left and right, shaping a discourse in which perpetrators are 'defiantly' imagined as Muslim refugees, i.e. outsiders/others, while victims are identified as 'our women'. This poisonous and regressive situation grounds Hark and Villa's theorisation of contemporary regimes of power as engaged primarily in the violent production of difference. In this moment, they argue, the logic of 'differentiate and rule' thoroughly permeates the social; our entire 'way of life' is premised on endless subtle hierarchical distinctions, which determine whole populations' attitudes, feelings and actions. How can learn to value difference, sabotaging all attempts to enlist difference in the service of domination? Hark and Villa make a compelling case for the urgent necessity for a detoxification of feminism as a matter of urgency; and for an ethical mode of living-with the world, that is, living with alterity.

Griselda Pollock provides concrete historical analyses of key moments in the formation of modern culture to reveal the sexual politics at the heart of modernist art. Crucially, she not only explores a feminist re-reading of the works of canonical male Impressionist and Pre-Raphaelite artists including Edgar Degas and Dante Gabriel Rossetti, but als

Translated by CAROLYN SHREAD In the post-feminist age the fact that ‘woman' finds herself deprived of her ‘essence' only confirms, paradoxically, a very ancient state of affairs: ‘woman' has never been able to define herself in any other way than in terms of the violence done to her. Violence alone confers her being - whether it is domestic and social violence or theoretical violence. The critique of ‘essentialism' (i.e. there is no specifically feminine essence) proposed by both gender theory and deconstruction is just one more twist in the ontological negation of the feminine. Contrary to all expectations, however, this ever more radical hollowing out of woman within intellectual movements supposed to protect her, this assimilation of woman to a ‘being nothing', clears the way for a new beginning. Let us now assume the thought of ‘woman' as an empty but resistant essence, an essence that is resistant precisely because it is empty, a resistance that strikes down the impossibility of its own disappearance once and for all. To ask what remains of woman after the sacrifice of her being is to signal a new era in the feminist struggle, changing the terms of the battle to go beyond both essentialism and anti-essentialism. In this path-breaking work Catherine Malabou begins with philosophy, asking: what is the life of a woman philosopher?

What is the future of civil rights? Like a living thing, discrimination evolves, adapting to its time. As discrimination becomes more individualized, as difference becomes more pronounced, we need a civil rights that is attuned to the way identity is performed today. Outsiders is filled with stories that demand attention, stories of people whose search for identity has cast them to the margins. Their stories reveal that we need to refresh our vision of civil rights. Taking its cue from religious discrimination law, Outsiders proposes two major changes to civil rights law. The first is a right to personality. Identity comes from within. The goal of civil rights law should be to take people as they come, to let each of us determine who we are and how we relate to the world around us. The second change is a shift in how the law responds to discrimination. The critical question driving equality law should be whether there is space to accommodate a person's identity. Accommodations are about respecting difference, not erasing it. Accommodations are a way to bring outsiders in. Outsiders seeks to change the way we think about identity, equality, and discrimination. It argues that difference, not sameness, should be the cornerstone of civil rights. Mixing doctrine and theory, art, and personal narrative, Outsiders proposes a civil rights for everyone. Being different is universal. We are all outsiders.

An Instant New York Times Bestseller “This book will change your sense of how grand the sweep of human history could be, where you fit into it, and how much you could do to change it for the better. It's as simple, and as ambitious, as that.” —Ezra Klein An Oxford philosopher makes the case for “longtermism” — that positively influencing the long-term future is a key moral priority of our time. The fate of the world is in our hands. Humanity’s written history spans only five thousand years. Our yet-unwritten future could last for millions more — or it could end tomorrow. Astonishing numbers of people could lead lives of great happiness or unimaginable suffering, or never live at all, depending on what we choose to do today. In What We Owe The Future, philosopher William MacAskill argues for longtermism, that idea that positively influencing the distant future is a key moral priority of our time. From this perspective, it’s not enough to reverse climate change or avert the next pandemic. We must ensure that civilization would rebound if it collapsed; counter the end of moral progress; and prepare for a planet where the smartest beings are digital, not human. If we make wise choices today, our grandchildren’s grandchildren will thrive, knowing we did everything we could to give them a world full of justice, hope and beauty.

Just Life reorients ethics and politics around the generativity of mothers and daughters rather than the right to property and the sexual proprieties of the oedipal drama. Invoking two concrete universals—everyone is born of a woman and everyone needs to eat—Rawlinson rethinks labor and food as relationships that make ethical claims and sustain agency. Just Life counters the capitalization of bodies under biopower with the solidarity of sovereign bodies.