A revelatory account of the brain's capacity for change When neuroscientist Susan Barry was fifty years old, she experienced the sense of immersion in a three dimensional world for the first time. Skyscrapers on street corners appeared to loom out toward her like the bows of giant ships. Tree branches projected upward and outward, enclosing and commanding palpable volumes of space. Leaves created intricate mosaics in 3D. Barry had been cross-eyed and stereoblind since early infancy. After half a century of perceiving her surroundings as flat and compressed, on that day she saw the city of Manhattan in stereo depth for first time in her life. As a neuroscientist, she understood just how extraordinary this transformation was, not only for herself but for the scientific understanding of the human brain. Scientists have long believed that the brain is malleable only during a "critical period" in early childhood. According to this theory, Barry's brain had organized itself when she was a baby to avoid double vision - and there was no way to rewire it as an adult. But Barry found an optometrist who prescribed a little-known program of vision therapy; after intensive training, Barry was ultimately able to accomplish what other scientists and even she herself had once considered impossible. Dubbed "Stereo Sue" by renowned neurologist Oliver Sacks, Susan Barry tells her own remarkable journey and celebrates the joyous pleasure of our senses.

"A quietly brilliant book that warms slowly in the hands." —Dwight Garner, The New York Times I am not talking about surviving. I am not talking about becoming human, but about how I came to realize that I had always already been human. I am writing about all that I wanted to have, and how I got it. I am writing about what it cost, and how I was able to afford it. Jan Grue was diagnosed with spinal muscular atrophy at the age of three. Shifting between specific periods of his life—his youth with his parents and sister in Norway; his years of study in Berkeley, St. Petersburg, and Amsterdam; and his current life as a professor, husband, and father—he intersperses these histories with elegant, astonishingly wise reflections on the world, social structures, disability, loss, relationships, and the body: in short, on what it means to be human. Along the way, Grue moves effortlessly between his own story and those of others, incorporating reflections on philosophy, film, art, and the work of writers from Joan Didion to Michael Foucault. He revives the cold, clinical language of his childhood, drawing from a stack of medical records that first forced the boy who thought of himself as “just Jan” to perceive that his body, and therefore his self, was defined by its defects. I Live a Life Like Yours is a love story. It is rich with loss, sorrow, and joy, and with the details of one life: a girlfriend pushing Grue through the airport and forgetting him next to the baggage claim; schoolmates forming a chain behind his wheelchair on the ice one winter day; his parents writing desperate letters in search of proper treatment for their son; his own young son climbing into his lap as he sits in his wheelchair, only to leap down and run away too quickly to catch. It is a story about accepting one’s own body and limitations, and learning to love life as it is while remaining open to hope and discovery.

A beautiful and compelling novel, Elif Shafak's The Gaze considers the damage which can be inflicted by our simple desire to look at others "I didn't say anything. I didn't return his smiles. I looked at him in the wide mirror in front of where I was sitting. He grew uncomfortable and avoided my eyes. I hate those who think fat people are stupid.' An obese woman and her lover, a dwarf, are sick of being stared at wherever they go, and so decide to reverse roles. The man goes out wearing make up and the woman draws a moustache on her face. But while the woman wants to hide away from the world, the man meets the stares from passers-by head on, compiling his 'Dictionary of Gazes' to explore the boundaries between appearance and reality. Intertwined with the story of a bizarre freak-show organised in Istanbul in the 1880s, The Gaze considers the damage which can be inflicted by our simple desire to look at others. "Beautifully evoked" - The Times "Original and Compelling" - TLS "Plays with ideas of beauty and ugliness like they're Rubik's cubes" - Helen Oyeyemi "Entertaining and affecting" - Publishers' Weekly Elif Shafak is the acclaimed author of The Bastard of Istanbul and The Forty Rules of Love and is the most widely read female novelist in Turkey. Her work has been translated into more than thirty languages. She is a contributor for The Telegraph, Guardian and the New York Times and her TED talk on the politics of fiction has received 500 000 viewers since July 2010. She is married with two children and divides her time between Istanbul and London.

Winner of the 2008 Gradiva Award, Theoretical Category, presented by the National Association for the Advancement of Psychoanalysis The Real Gaze develops a new theory of the cinema by rethinking the concept of the gaze, which has long been central in film theory. Historically film scholars have located the gaze on the side of the spectator; however, Todd McGowan positions it within the filmic image, where it has the radical potential to disrupt the spectator's sense of identity and challenge the foundations of ideology. This book demonstrates several distinct cinematic forms that vary in terms of how the gaze functions within the films. Through a detailed investigation of directors such as Orson Welles, Claire Denis, Stanley Kubrick, Spike Lee, Federico Fellini, Ron Howard, Steven Spielberg, Andrei Tarkovsky, Wim Wenders, and David Lynch, McGowan explores the political, cultural, and existential ramifications of these differing roles of the gaze.

Re-envisions epic from Homer to Nonnus through theories of the gaze.

The end of the eighteenth century saw the start of a new craze in Europe: tiny portraits of single eyes that were exchanged by lovers or family members. Worn as brooches or pendants, these minuscule eyes served the same emotional need as more conventional mementoes, such as lockets containing a coil of a loved one’s hair. The fashion lasted only a few decades, and by the early 1800s eye miniatures had faded into oblivion. Unearthing these portraits in Treasuring the Gaze, Hanneke Grootenboer proposes that the rage for eye miniatures—and their abrupt disappearance—reveals a knot in the unfolding of the history of vision. Drawing on Alois Riegl, Jean-Luc Nancy, Marcia Pointon, Melanie Klein, and others, Grootenboer unravels this knot, discovering previously unseen patterns of looking and strategies for showing. She shows that eye miniatures portray the subject’s gaze rather than his or her eye, making the recipient of the keepsake an exclusive beholder who is perpetually watched. These treasured portraits always return the looks they receive and, as such, they create a reciprocal mode of viewing that Grootenboer calls intimate vision. Recounting stories about eye miniatures—including the role one played in the scandalous affair of Mrs. Fitzherbert and the Prince of Wales, a portrait of the mesmerizing eye of Lord Byron, and the loss and longing incorporated in crying eye miniatures—Grootenboer shows that intimate vision brings the gaze of another deep into the heart of private experience. With a host of fascinating imagery from this eccentric and mostly forgotten yet deeply private keepsake, Treasuring the Gaze provides new insights into the art of miniature painting and the genre of portraiture.

Awḥad al-Dīn Kirmānī (d. 1238) was one of the greatest and most colourful Persian Sufis of the medieval period; he was celebrated in his own lifetime by a large number of like-minded followers and other Sufi masters. And yet his form of Sufism was the subject of much discussion within the Islamic world, as it elicited responses ranging from praise and commendation to reproach and contempt for his Sufi practices within a generation of his death. This book assesses the few comments written about Kirmānī by his contemporaries, and also provides a translation from his Persian hagiography, which was written in the generation after his death. The controversy centres on Kirmānī’s penchant for gazing at, and dancing with, beautiful young boys. This anonymous hagiography presents a series of anecdotes that portray Kirmānī’s “virtues”. The book provides an investigation into Kirmānī the individual, but the story has significance that extends much further. The controversy of his form of Sufism occurred at a crucial time in the evolution of Sufi piety and theology. The research herein situates Kirmānī within this critical period, and assesses the various perspectives taken by his contemporaries and near contemporaries. Such views reveal much about the dynamics and developments of Sufism during the thirteenth and fourteenth centuries, when the Sufi orders (ṭurūq, s. ṭarīqa) began to emerge, and which gave individual Sufis a much more structured and ordered method of engaging in piety, and of presenting the Sufi tradition to society at large. As the first attempt in a Western language to appreciate the significant contribution that Kirmānī made to the medieval Persian Sufi tradition, this book will appeal to students and scholars of Sufi Studies, as well as those interested in Middle Eastern History.