This book brings together the emerging insights of what posthumanism, new materialism and affect theory mean for ‘the man question’. The contributors to this book interrogate the question of how ‘Man’ as a gendered being is entangled with nature, culture, materiality and corporeality, and they explore ways to unsettle men’s sense of sovereignty to decentre anthropocentric masculinity. Men have to move from the centre of privilege which grants them supremacy before they can open themselves to the decentred, embodied, affective, vulnerable and relational self that is necessary to embrace the posthuman. This book explores the extent to which this is possible. The book will be of interest to academics, students and scholars across a range of disciplines who are engaging with the intersections of feminist studies with posthumanism and new materialism, especially as they relate to critical studies of men and masculinities. Chapters on fathering, pornography, ageing, affect, embodiment, entanglements with technology and nature and the implications of these issues for changing men and masculinities and the politics of critical masculinity studies’ engagement with posthuman feminisms will interest students and academics across these diverse disciplines.

The Posthuman offers both an introduction and major contribution to contemporary debates on the posthuman. Digital 'second life', genetically modified food, advanced prosthetics, robotics and reproductive technologies are familiar facets of our globally linked and technologically mediated societies. This has blurred the traditional distinction between the human and its others, exposing the non-naturalistic structure of the human. The Posthuman starts by exploring the extent to which a post-humanist move displaces the traditional humanistic unity of the subject. Rather than perceiving this situation as a loss of cognitive and moral self-mastery, Braidotti argues that the posthuman helps us make sense of our flexible and multiple identities. Braidotti then analyzes the escalating effects of post-anthropocentric thought, which encompass not only other species, but also the sustainability of our planet as a whole. Because contemporary market economies profit from the control and commodification of all that lives, they result in hybridization, erasing categorical distinctions between the human and other species, seeds, plants, animals and bacteria. These dislocations induced by globalized cultures and economies enable a critique of anthropocentrism, but how reliable are they as indicators of a sustainable future? The Posthuman concludes by considering the implications of these shifts for the institutional practice of the humanities. Braidotti outlines new forms of cosmopolitan neo-humanism that emerge from the spectrum of post-colonial and race studies, as well as gender analysis and environmentalism. The challenge of the posthuman condition consists in seizing the opportunities for new social bonding and community building, while pursuing sustainability and empowerment.

This timely book examines the rise of posthumanism as both a material condition and a developing philosophical-ethical project in the age of cloning, gene engineering, organ transplants and implants. Nayar first maps the political and philosophical critiques of traditional humanism, revealing its exclusionary and ‘speciesist’ politics that position the human as a distinctive and dominant life form. He then contextualizes the posthumanist vision which, drawing upon biomedical, engineering and techno-scientific studies, concludes that human consciousness is shaped by its co-evolution with other life forms, and our human form inescapably influenced by tools and technology. Finally the book explores posthumanism’s roots in disability studies, animal studies and bioethics to underscore the constructed nature of ‘normalcy’ in bodies, and the singularity of species and life itself. As this book powerfully demonstrates, posthumanism marks a radical reassessment of the human as constituted by symbiosis, assimilation, difference and dependence upon and with other species. Mapping the terrain of these far-reaching debates, Posthumanism will be an invaluable companion to students of cultural studies and modern and contemporary literature.

The question of what defines the human, and of what is human about the humanities, have been shaken up by the radical critiques of humanism and the displacement of anthropomorphism that have gained currency in recent years, propelled in part by rapid advances in our knowledge of living systems and of their genetic and algorithmic codes coupled with the global expansion of a knowledge-intensive capitalism. In Posthuman Knowledge, Rosi Braidotti takes a closer look at the impact of these developments on three major areas: the constitution of our subjectivity, the general production of knowledge and the practice of the academic humanities. Drawing on feminist, postcolonial and anti-racist theory, she argues that the human was never a neutral category but one always linked to power and privilege. Hence we must move beyond the old dualities in which Man defined himself, beyond the sexualized and racialized others that were excluded from humanity. Posthuman knowledge, as Braidotti understands it, is not so much an alternative form of knowledge as a critical call: a call to build a multi-layered and multi-directional project that displaces anthropocentrism while pursuing the analysis of the discriminatory and violent aspects of human activity and interaction wherever they occur. Situated between the exhilaration of scientific and technological advances on the one hand and the threat of climate change devastation on the other, the posthuman convergence encourages us to think hard and creatively about what we are in the process of becoming.

This book brings together emerging insights from across the humanities and social sciences to highlight how postcolonial studies are being transformed by increasingly influential and radical approaches to nature, matter, subjectivity, human agency, and politics. These include decolonial studies, political ontology, political ecology, indigeneity, and posthumanisms. The book examines how postcolonial perspectives demand of posthumanisms and their often ontological discourses that they reflexively situate their own challenges within the many long histories of decolonised practice. Just as postcolonial research needs to critically engage with radical transitions suggested by the ontological turn and its related posthumanist developments, so too do posthumanisms need to decolonise their conceptual and analytic lenses. The chapters' interdisciplinary analyses are developed through global, critical, and empirical cases that include: city spaces and urbanisms in the Global North and South; food politics and colonial land use; cultural and cosmic representation in film, theatre, and poetry; nation building; the Anthropocene; materiality; the void; pluriversality; and, indigenous world views. Theoretically and conceptually rich, the book proposes new trajectories through which postcolonial and posthuman scholarships can learn from one another and so critically advance.

The notion of 'the human' is in need of urgent redefinition. At a time of radical bio-technological developments, and in light of the political and environmental imperatives of our age, the term 'posthuman' provides an alternative. The philosophical landscape which has developed as a response to the crisis of the human, includes several movements, such as: Posthumanism, Transhumanism, Antihumanism and Object Oriented Ontology. This book explains the similarities and differences between these currents and offers a detailed examination of a number of topics that fall under the “posthuman” umbrella, including the anthropocene, artificial intelligence and the deconstruction of the human. Francesca Ferrando affords particular focus to Philosophical Posthumanism, defined as a philosophy of mediation which addresses the meaning of humanity not in separation, but in relation to technology and ecology. The posthuman shift thus emerges in the global call for social change, responsible science and multispecies coexistence.

From the eighteenth-century abolitionist motto “Am I Not a Man and a Brother?” to the Civil Rights-era declaration “I AM a Man,” antiracism has engaged in a struggle for the recognition of black humanity. It has done so, however, even as the very definition of the human has been called into question by the biological sciences. While this conflict between liberal humanism and biological materialism animates debates in posthumanism and critical race studies today, Antebellum Posthuman argues that it first emerged as a key question in the antebellum era. In a moment in which the authority of science was increasingly invoked to defend slavery and other racist policies, abolitionist arguments underwent a profound shift, producing a new, materialist strain of antislavery. Engaging the works of Douglass, Thoreau, and Whitman, and Dickinson, Cristin Ellis identifies and traces the emergence of an antislavery materialism in mid-nineteenth century American literature, placing race at the center of the history of posthumanist thought. Turning to contemporary debates now unfolding between posthumanist and critical race theorists, Ellis demonstrates how this antebellum posthumanism highlights the difficulty of reconciling materialist ontologies of the human with the project of social justice.