In Where Art Belongs, Chris Kraus examines artistic enterprises of the past decade that reclaim the use of lived time as a material in the creation of visual art. In four interlinked essays, Kraus expands the argument begun in her earlier book Video Green that 'the art world is interesting only insofar as it reflects the larger world outside it.' Moving from New York to Berlin to Los Angeles to the Pueblo Nuevo barrio of Mexicali, Kraus addresses such subjects as the ubiquity of video, the legacy of the 1960s Amsterdam underground newspaper Suck, and the activities of the New York art collective Bernadette Corporation. She examines the uses of boredom, poetry, privatized prisons, community art, corporate philanthropy, vertically integrated manufacturing, and discarded utopias, revealing the surprising persistence of microcultures within the matrix.Chronicling the sometimes doomed but persistently heroic efforts of small groups of artists to reclaim public space and time, Where Art Belongs describes the trend towards collectivity manifested in the visual art world during the past decade, and the small forms of resistance to digital disembodiment and the hegemony of the entertainment/media/culture industry. For all its faults, Kraus argues, the art world remains the last frontier for the desire to live differently.

Chris Kraus, una delle voci più sovversive della letteratura americana contemporanea, racconta qui le vicende surreali legate alla realizzazione del suo film Gravity & Grace. Una rete di insolite e folgoranti associazioni, che in un continuo slittamento di tempi e luoghi, di realtà e finzione, ci catapulta nei mondi alieni e alienanti dell'arte, del cinema indipendente, delle chat line erotiche, sulle tracce di soggetti borderline come la terrorista tedesca Ulrike Meinhof, l'artista Paul Thek, il produttore cinematografico Gavin Brice e la predicatrice del diluvio finale Ceal Davis. Fil rouge del percorso è l'esperienza dell'anoressia che, rielaborato alla luce del pensiero radicale di Simone Weil, si fa espressione estrema di rifiuto nei confronti del cinismo che la cultura dominante ci passa attraverso il cibo. Una corrosiva critica al sistema capitalistico, un caleidoscopio postmoderno in cui tutto diventa possibile, anche fare l'amore con un alieno...

As celebrated as it is reviled, internationally acclaimed filmmaker Catherine Breillat's novel Pornocracy viscerally enacts the dramatic confluence of mystery, desire, and shame that lies at the heart of sexuality. In Pornocracy, a beautiful woman wanders through a gay disco and engages a man, confident that he will follow her. Perversely and dispassionately, she offers her body as the ground of a ritualistic game in which, over the course of three evenings, the two will explore the numbing mechanics of sexual brutality. What follows is an exchange between a man and a woman that is both frankly sexual and deeply philosophical. Adapted and directed for film in France by Breillat as Anatomy of Hell (2004), Pornocracy leads the reader through an undulating and atmospheric exploration of the criminal and the erotic, finally climaxing in a place well beyond more familiar moral terrain. Although Breillat's films--most recently Fat Girl (2001) and Romance (1999)--are well known to international audiences, this publication marks her literary debut in America. It will demonstrate that Breillat's famous films are but one aspect of her strikingly original poetic and philosophical vision.Catherine Breillat is a filmmaker and writer based in Paris. She is known not only for her films focusing on themes of sexuality, but also for her best-selling novels. Pornocracy is the first of her novels to be published in English.

Published one year after Forget Foucault, In the Shadow of the Silent Majorities(1978) may be the most important sociopolitical manifesto of the twentieth century: it calls fornothing less than the end of both sociology and politics. Disenfranchised revolutionaries (the RedBrigades, the Baader-Meinhof Gang) hoped to reach the masses directly through spectacular actions,but their message merely played into the hands of the media and the state. In a media societymeaning has no meaning anymore; communication merely communicates itself. Jean Baudrillard uses thislast outburst of ideological terrorism in Europe to showcase the end of the 'Social.' Once invokedby Marx as the motor of history, the masses no longer have sociological reality. In the electronicmedia society, all the masses can do--and all they will do--is enjoy the spectacle. In the Shadow ofthe Silent Majorities takes to its ultimate conclusion the 'end of ideologies' experienced in Europeafter the Soviet invasion of Hungary and the death of revolutionary illusions after May 1968.Ideological terrorism doesn't represent anything anymore, writes Baudrillard, not even itself. It isjust the last hysterical reaction to discredited political illusions.

In February 1991, the artist David Wojnarowicz (1954-1992) and the philosopher Sylvère Lotringer met in a borrowed East Village apartment to conduct a long-awaited dialogue on Wojnarowicz's work. Wojnarowicz was then at the peak of his notoriety as the fiercest antagonist of morals crusader Senator Jesse Helms--a notoriety that Wojnarowicz alternately embraced and rejected. Already suffering the last stages of AIDS, David saw his dialogue with Lotringer as a chance to set the record straight on his aspirations, his personal history, and his political views. The two arranged to have this three-hour dialogue video-recorded by a mutual friend, the artist Marion Scemama.Lotringer held on to the tape for a long time. After Wojnarowicz's death the following year, he found the transcript enormously moving, yet somehow incomplete. David was trying, often with heartbreaking eloquence, to define not just his career but its position in time. The subject was huge, and transcended the actual dialogue. Lotringer then spent the next several years gathering additional commentary on Wojnarowicz's life and work from those who knew him best--the friends with whom he collaborated.Lotringer solicited personal testimony from Wojnarowicz's friends and other artists, including Mike Bildo, Steve Brown, Julia Scher, Richard Kern, Carlo McCormick, Ben Neill, Kiki Smith, Nan Goldin, Marguerite van Cook, and others. What emerges from these masterfully-conducted interviews is a surprising insight into something art history knows, but systematically hides: the collaborative nature of the work of any 'great artist.' All these respondents had, at one time, made performances, movies, sculptures, photographs, and other collaborative works with Wojnarowicz. In this sense, Wojnarowicz appears not only as a great originator, but as a great synthesizer.

In I Love Dick, published in 1997, Chris Kraus, author of Aliens & Anorexia, Torpor, and Video Green, boldly tore away the veil that separates fiction from reality and privacy from self-expression. It's no wonder that I Love Dick instantly elicited violent controversies and attracted a host of passionate admirers. The story is gripping enough: in 1994 a married, failed independent filmmaker, turning forty, falls in love with a well-known theorist and endeavors to seduce him with the help of her husband. But when the theorist refuses to answer her letters, the husband and wife continue the correspondence for each other instead, imagining the fling the wife wishes to have with Dick. What follows is a breathless pursuit that takes the woman across America and away from her husband ;and far beyond her original infatuation into a discovery of the transformative power of first person narrative. I Love Dick is a manifesto for a new kind of feminist who isn't afraid to burn through her own narcissism in order to assume responsibility for herself and for all the injustice in world ;and it's a book you won't put down until the author's final, heroic acts of self-revelation and transformation.

Video Green examines the explosion of late 1990s Los Angeles art driven by high-profile graduate programs. Probing the surface of art-critical buzzwords, Chris Kraus brilliantly chronicles how the City of Angels has suddenly become the epicenter of the international art world and a microcosm of the larger culture. Why is Los Angeles so completely divorced from other realities of the city? Shrewd, analytic and witty, Video Green is to the Los Angeles art world what Roland Barthes' Mythologies were to the society of the spectacle: the live autopsy of a ghost city.

Compiled in 2001 to commemorate the passing of an era, Hatred of Capitalism brings together highlights of Semiotext(e)'s most beloved and prescient works. Semiotext(e)'s three-decade history mirrors the history of American thought. Founded by French theorist and critic Sylvere Lotringer as a scholarly journal in 1974, Semiotext(e) quickly took on the mission of melding French theory with the American art world and punk underground. Its Foreign Agents, Native Agents, Active Agents and Double Agents imprints have brought together thinkers and writers as diverse as Gilles Deleuze, Assata Shakur, Bob Flanagan, Paul Virillio, Kate Millet, Jean Baudrillard, Michelle Tea, William S. Burroughs, Eileen Myles, Ulrike Meinhof, and Fanny Howe. In Hatred of Capitalism, editors Kraus and Lotringer bring these people together in the same volume for the first time.

This volume explores the intersection between historiography and related genres in antiquity, ranging from China to the Mediterranean. Contributors use a range of reading strategies to analyze the place of rhetoric, genre, and intertextuality in these important ancient narratives.

Ci sono nel mondo due economie: quella dominante, che parte da interessi particolari ed è solo in funzione del profitto, e quella che parte dai bisogni della gente, chiamandola a produrre interagendo armonicamente con gli altri e con l'ambiente. Nel Sud del mondo molti poveri esclusi dai circuiti della globalizzazione stanno tentando di attuare questo secondo tipo di economia. Il volume si divide in tre parti: a) Analisi del concetto di acquisizione del potere, in riferimento alle forme di potere popolare praticate nei paesi poveri dalle Organizzazioni Popolari e dalle Organizzazioni Non Governative. b) Metodo Sewa (Associazione delle donne auto-occupate) in India. La promozione realizzata da questo movimento per l'acquisizione di potere da parte delle donne secondo la nonviolenza gandhiana costituisce un modo di trasformare le condizioni del settore informale in un problema politico e di influire sulle politiche a livello locale e nazionale. c) Programma per lo sviluppo delle donne e dei bambini nelle aree rurali condotto dall'Associazione di volontariato Aikya. Queste esperienze contribuiscono a migliorare le condizioni di vita delle donne e delle loro famiglie, a infondere quella fiducia in un futuro che sembrava precluso per sempre.