Overpowering Foucault, 30 Dec 2005
Sara Mills' text on Michel Foucault is part of a recent series put out by the Routledge Press, designed under the general editorial direction of Robert Eaglestone (Royal Holloway, University of London), to explore the most recent and exciting ideas in intellectual development during the past century or so. To this end, figures such as Martin Heidegger, Sigmund Freud, Friedrich Nietzsche, Jacques Derrida, Paul Ricouer and other influential thinkers in critical thought are highlighted in the series, planned to include more than 21 volumes in all.

Mills' text, following the pattern of the others, includes background information on Foucault and his significance, the key ideas and sources, and Foucault's continuing impact on other thinkers. As the series preface indicates, no critical thinker arises in a vacuum, so the context, influences and broader cultural environment are all important as a part of the study, something with which Foucault would agree.

Why is Foucault included in this series? Foucault is probably second only to Jacques Derrida in influence on thinkers in the field of critical theory and cultural studies, and his impact has gone far beyond narrow intellectual confines to influence psychology, politics, literature, sociology, philosophy, linguistics, history and anthropology. Mills indicates that Foucault's primary focus is on issues of power, knowledge and discourse, with influence in the development of a lot of `posts' - post-modernism, post-colonialism, post-Marxism, post-structualism, etc.

Foucault often concentrated on the ignored, the forgotten or the overlooked in his studies. In looking at the written confession of a murderer from generations ago, or looking at prisoners in present society, Foucault looks not only at the way power operates in practical settings, but what underpins the kind of power relationships. Heavily influenced by the events of 1968, with various forms of war and open rebellion going on across the globe (including Foucault's native French society), he had an inherent distrust for the kinds of power and society relationships considered standard. His work with prisoners and those classified as mentally ill challenged prevailing notions of the intentions of incarceration and even classification - perhaps we can see even more clearly in today's mass-media-saturated society the inconsistencies, not only of application, but of intention in the development of considering who is a criminal (and what their punishment and rehabilitation is likely to be) and who is considered mentally ill - the shift care to confinement and isolation (effective removal) from society gains new meaning from Foucault's analysis.

Foucault looks at power from a very basic position, not that of macroscopic geopolitical entities, but rather interpersonal relationships on a more local level, even exploring the way society uses body and sexuality as a root resource in formulating power relationships. It is worth noting that this issue is over the idea of the `body', and not the `individual', which for Foucault are not strictly synonymous. Looking at the history of sexuality (the freer periods of sexual frankness vis-à-vis the more strict and reserved periods such as the Victorian age) leads to another set of power relations often internalised and often overlooked.

One of the useful features of the text is the side-bar boxes inserted at various points. For example, during the discussion on Foucault's development of Power and Institutions, there are brief discussions, set apart from the primary strand of the text, on the Marxist idea of ideology, developing further this idea should the reader not be familiar with it, or at least not in the way with which Foucault would be working with ideas derived from it. Each section on a key idea spans approximately twenty pages, with a brief summary concluding each, which gives a recap of the ideas (and provides a handy reference). Some of the concluding sections in this volume (unlike other volumes in the series) are not as handy as a recap, but do connect the primary ideas with the next chapter.

The concluding chapter, After Foucault, highlights some key areas of development in relation to other thinkers, as well as points of possible exploration for the reader. Foucault's thought vis-à-vis feminist thought is dramatic and interesting, given Foucault's generally androcentric (and often misogynistic) stance in writing - still the issues of power relations and society are crucial to feminist critique. His post-colonialist ideas, again springing from the reformulation of power relationships in society after a dominant, foreign power is displaced, influenced further thinkers such as Edward Said. Foucault has (perhaps unintentionally) become useful for the anti-psychiatric lobby, as Foucault sees much defined as madness to be social construct rather than actual ailment (Foucault saw talk-therapy as a kind of modernised `confessional').

There was only one point at which I had a serious disagreement with Mills in her analysis of Foucault. At one point in discussing his tendency toward not developing fully thought-out theories, she speculates that his kind of approach could possibly be used `to justify fascism or to deny the existence of the Holocaust'. I would disagree with this assessment, given that this would not in fact discredit systems of power, but merely replace one with another. If fascism or Holocaust-deniers were not a power-in-potential, that might be true. But then, this is a point upon which much discussion could continue!

As do the other volumes in this series, Mills concludes with an annotated bibliography of works by Foucault (primarily those available in authoritative English translation), works on Foucault, and even internet references.

While this series focuses intentionally upon critical literary theory and cultural studies, in fact this is only the starting point. For Foucault (as for others in this series) the expanse is far too broad to be drawn into such narrow guidelines, and the important and impact of the ideas extends out into the whole range of intellectual development. As intellectual endeavours of every sort depend upon language, understanding, and interpretation, the thorough comprehension of how and why we know what we know is crucial.

Overpowering Foucault, 30 Dec 2005
Sara Mills' text on Michel Foucault is part of a recent series put out by the Routledge Press, designed under the general editorial direction of Robert Eaglestone (Royal Holloway, University of London), to explore the most recent and exciting ideas in intellectual development during the past century or so. To this end, figures such as Martin Heidegger, Sigmund Freud, Friedrich Nietzsche, Jacques Derrida, Paul Ricouer and other influential thinkers in critical thought are highlighted in the series, planned to include more than 21 volumes in all.

Mills' text, following the pattern of the others, includes background information on Foucault and his significance, the key ideas and sources, and Foucault's continuing impact on other thinkers. As the series preface indicates, no critical thinker arises in a vacuum, so the context, influences and broader cultural environment are all important as a part of the study, something with which Foucault would agree.

Why is Foucault included in this series? Foucault is probably second only to Jacques Derrida in influence on thinkers in the field of critical theory and cultural studies, and his impact has gone far beyond narrow intellectual confines to influence psychology, politics, literature, sociology, philosophy, linguistics, history and anthropology. Mills indicates that Foucault's primary focus is on issues of power, knowledge and discourse, with influence in the development of a lot of `posts' - post-modernism, post-colonialism, post-Marxism, post-structualism, etc.

Foucault often concentrated on the ignored, the forgotten or the overlooked in his studies. In looking at the written confession of a murderer from generations ago, or looking at prisoners in present society, Foucault looks not only at the way power operates in practical settings, but what underpins the kind of power relationships. Heavily influenced by the events of 1968, with various forms of war and open rebellion going on across the globe (including Foucault's native French society), he had an inherent distrust for the kinds of power and society relationships considered standard. His work with prisoners and those classified as mentally ill challenged prevailing notions of the intentions of incarceration and even classification - perhaps we can see even more clearly in today's mass-media-saturated society the inconsistencies, not only of application, but of intention in the development of considering who is a criminal (and what their punishment and rehabilitation is likely to be) and who is considered mentally ill - the shift care to confinement and isolation (effective removal) from society gains new meaning from Foucault's analysis.

Foucault looks at power from a very basic position, not that of macroscopic geopolitical entities, but rather interpersonal relationships on a more local level, even exploring the way society uses body and sexuality as a root resource in formulating power relationships. It is worth noting that this issue is over the idea of the `body', and not the `individual', which for Foucault are not strictly synonymous. Looking at the history of sexuality (the freer periods of sexual frankness vis-à-vis the more strict and reserved periods such as the Victorian age) leads to another set of power relations often internalised and often overlooked.

One of the useful features of the text is the side-bar boxes inserted at various points. For example, during the discussion on Foucault's development of Power and Institutions, there are brief discussions, set apart from the primary strand of the text, on the Marxist idea of ideology, developing further this idea should the reader not be familiar with it, or at least not in the way with which Foucault would be working with ideas derived from it. Each section on a key idea spans approximately twenty pages, with a brief summary concluding each, which gives a recap of the ideas (and provides a handy reference). Some of the concluding sections in this volume (unlike other volumes in the series) are not as handy as a recap, but do connect the primary ideas with the next chapter.

The concluding chapter, After Foucault, highlights some key areas of development in relation to other thinkers, as well as points of possible exploration for the reader. Foucault's thought vis-à-vis feminist thought is dramatic and interesting, given Foucault's generally androcentric (and often misogynistic) stance in writing - still the issues of power relations and society are crucial to feminist critique. His post-colonialist ideas, again springing from the reformulation of power relationships in society after a dominant, foreign power is displaced, influenced further thinkers such as Edward Said. Foucault has (perhaps unintentionally) become useful for the anti-psychiatric lobby, as Foucault sees much defined as madness to be social construct rather than actual ailment (Foucault saw talk-therapy as a kind of modernised `confessional').

There was only one point at which I had a serious disagreement with Mills in her analysis of Foucault. At one point in discussing his tendency toward not developing fully thought-out theories, she speculates that his kind of approach could possibly be used `to justify fascism or to deny the existence of the Holocaust'. I would disagree with this assessment, given that this would not in fact discredit systems of power, but merely replace one with another. If fascism or Holocaust-deniers were not a power-in-potential, that might be true. But then, this is a point upon which much discussion could continue!

As do the other volumes in this series, Mills concludes with an annotated bibliography of works by Foucault (primarily those available in authoritative English translation), works on Foucault, and even internet references.

While this series focuses intentionally upon critical literary theory and cultural studies, in fact this is only the starting point. For Foucault (as for others in this series) the expanse is far too broad to be drawn into such narrow guidelines, and the important and impact of the ideas extends out into the whole range of intellectual development. As intellectual endeavours of every sort depend upon language, understanding, and interpretation, the thorough comprehension of how and why we know what we know is crucial.

A skilled psychoanalysis of national identity and foreigness, 12 Jun 2001
In this book Kristeva outlines our fear and distaste for the stranger. Following on from her previous work in Powers of Horror, among others, she demonstrates how the foreigner evokes a powerful dislike among us by appearing to be the same while actually displaying a curious, and undefinable difference. She clearly expresses the concept that human groups are identified and bolstered more by who is not included than by who is. By drawing on Freud's ideas of the uncanny and the unconscious she shows that the foreigner actually highlights the curious differences that exist within us all. It is these differences, created by our unconscious mind, that we fear and that cause us to form exclusive groups. These groups aim to conceal individual differences of their members by highlighting the strangeness of outsiders. It is only by coming to terms with our individual strangeness, our unconscious, that we can come to terms with, and truly accept, foreigners. It is only through this process that the human race can unite in a spirit of brotherly love. Kristeva accomplishes marvelous things here. In a short trip through history she illustrates the development of human groups and their damaging potential. She applies advanced psychological and social theory in a novel, but clever way, to a major problem facing the modern world and comes up with her own, unique, solution.

Overpowering Foucault, 30 Dec 2005
Sara Mills' text on Michel Foucault is part of a recent series put out by the Routledge Press, designed under the general editorial direction of Robert Eaglestone (Royal Holloway, University of London), to explore the most recent and exciting ideas in intellectual development during the past century or so. To this end, figures such as Martin Heidegger, Sigmund Freud, Friedrich Nietzsche, Jacques Derrida, Paul Ricouer and other influential thinkers in critical thought are highlighted in the series, planned to include more than 21 volumes in all.

Mills' text, following the pattern of the others, includes background information on Foucault and his significance, the key ideas and sources, and Foucault's continuing impact on other thinkers. As the series preface indicates, no critical thinker arises in a vacuum, so the context, influences and broader cultural environment are all important as a part of the study, something with which Foucault would agree.

Why is Foucault included in this series? Foucault is probably second only to Jacques Derrida in influence on thinkers in the field of critical theory and cultural studies, and his impact has gone far beyond narrow intellectual confines to influence psychology, politics, literature, sociology, philosophy, linguistics, history and anthropology. Mills indicates that Foucault's primary focus is on issues of power, knowledge and discourse, with influence in the development of a lot of `posts' - post-modernism, post-colonialism, post-Marxism, post-structualism, etc.

Foucault often concentrated on the ignored, the forgotten or the overlooked in his studies. In looking at the written confession of a murderer from generations ago, or looking at prisoners in present society, Foucault looks not only at the way power operates in practical settings, but what underpins the kind of power relationships. Heavily influenced by the events of 1968, with various forms of war and open rebellion going on across the globe (including Foucault's native French society), he had an inherent distrust for the kinds of power and society relationships considered standard. His work with prisoners and those classified as mentally ill challenged prevailing notions of the intentions of incarceration and even classification - perhaps we can see even more clearly in today's mass-media-saturated society the inconsistencies, not only of application, but of intention in the development of considering who is a criminal (and what their punishment and rehabilitation is likely to be) and who is considered mentally ill - the shift care to confinement and isolation (effective removal) from society gains new meaning from Foucault's analysis.

Foucault looks at power from a very basic position, not that of macroscopic geopolitical entities, but rather interpersonal relationships on a more local level, even exploring the way society uses body and sexuality as a root resource in formulating power relationships. It is worth noting that this issue is over the idea of the `body', and not the `individual', which for Foucault are not strictly synonymous. Looking at the history of sexuality (the freer periods of sexual frankness vis-à-vis the more strict and reserved periods such as the Victorian age) leads to another set of power relations often internalised and often overlooked.

One of the useful features of the text is the side-bar boxes inserted at various points. For example, during the discussion on Foucault's development of Power and Institutions, there are brief discussions, set apart from the primary strand of the text, on the Marxist idea of ideology, developing further this idea should the reader not be familiar with it, or at least not in the way with which Foucault would be working with ideas derived from it. Each section on a key idea spans approximately twenty pages, with a brief summary concluding each, which gives a recap of the ideas (and provides a handy reference). Some of the concluding sections in this volume (unlike other volumes in the series) are not as handy as a recap, but do connect the primary ideas with the next chapter.

The concluding chapter, After Foucault, highlights some key areas of development in relation to other thinkers, as well as points of possible exploration for the reader. Foucault's thought vis-à-vis feminist thought is dramatic and interesting, given Foucault's generally androcentric (and often misogynistic) stance in writing - still the issues of power relations and society are crucial to feminist critique. His post-colonialist ideas, again springing from the reformulation of power relationships in society after a dominant, foreign power is displaced, influenced further thinkers such as Edward Said. Foucault has (perhaps unintentionally) become useful for the anti-psychiatric lobby, as Foucault sees much defined as madness to be social construct rather than actual ailment (Foucault saw talk-therapy as a kind of modernised `confessional').

There was only one point at which I had a serious disagreement with Mills in her analysis of Foucault. At one point in discussing his tendency toward not developing fully thought-out theories, she speculates that his kind of approach could possibly be used `to justify fascism or to deny the existence of the Holocaust'. I would disagree with this assessment, given that this would not in fact discredit systems of power, but merely replace one with another. If fascism or Holocaust-deniers were not a power-in-potential, that might be true. But then, this is a point upon which much discussion could continue!

As do the other volumes in this series, Mills concludes with an annotated bibliography of works by Foucault (primarily those available in authoritative English translation), works on Foucault, and even internet references.

While this series focuses intentionally upon critical literary theory and cultural studies, in fact this is only the starting point. For Foucault (as for others in this series) the expanse is far too broad to be drawn into such narrow guidelines, and the important and impact of the ideas extends out into the whole range of intellectual development. As intellectual endeavours of every sort depend upon language, understanding, and interpretation, the thorough comprehension of how and why we know what we know is crucial.

A skilled psychoanalysis of national identity and foreigness, 12 Jun 2001
In this book Kristeva outlines our fear and distaste for the stranger. Following on from her previous work in Powers of Horror, among others, she demonstrates how the foreigner evokes a powerful dislike among us by appearing to be the same while actually displaying a curious, and undefinable difference. She clearly expresses the concept that human groups are identified and bolstered more by who is not included than by who is. By drawing on Freud's ideas of the uncanny and the unconscious she shows that the foreigner actually highlights the curious differences that exist within us all. It is these differences, created by our unconscious mind, that we fear and that cause us to form exclusive groups. These groups aim to conceal individual differences of their members by highlighting the strangeness of outsiders. It is only by coming to terms with our individual strangeness, our unconscious, that we can come to terms with, and truly accept, foreigners. It is only through this process that the human race can unite in a spirit of brotherly love. Kristeva accomplishes marvelous things here. In a short trip through history she illustrates the development of human groups and their damaging potential. She applies advanced psychological and social theory in a novel, but clever way, to a major problem facing the modern world and comes up with her own, unique, solution.

Possibly the best book of Queer Theory around., 02 Jun 2008
Possibly the best book of Queer Theory around. Drawing upon Guy Hocquenghem and Jacques Lacan among others, Lee Edelman's theory of sinthomosexuality is both inspiring for subsequent Theory and useful for a better understanding of day-to-day queer existence. The realm of the Symbolic will appeal both to gay Conservatives and to Queer endorsers. The acknowledgement of homophobic discourse, and the reference to Hitchcock films, also demonstrate a broadening of Theory, away from the ivory tower.

Overpowering Foucault, 30 Dec 2005
Sara Mills' text on Michel Foucault is part of a recent series put out by the Routledge Press, designed under the general editorial direction of Robert Eaglestone (Royal Holloway, University of London), to explore the most recent and exciting ideas in intellectual development during the past century or so. To this end, figures such as Martin Heidegger, Sigmund Freud, Friedrich Nietzsche, Jacques Derrida, Paul Ricouer and other influential thinkers in critical thought are highlighted in the series, planned to include more than 21 volumes in all.

Mills' text, following the pattern of the others, includes background information on Foucault and his significance, the key ideas and sources, and Foucault's continuing impact on other thinkers. As the series preface indicates, no critical thinker arises in a vacuum, so the context, influences and broader cultural environment are all important as a part of the study, something with which Foucault would agree.

Why is Foucault included in this series? Foucault is probably second only to Jacques Derrida in influence on thinkers in the field of critical theory and cultural studies, and his impact has gone far beyond narrow intellectual confines to influence psychology, politics, literature, sociology, philosophy, linguistics, history and anthropology. Mills indicates that Foucault's primary focus is on issues of power, knowledge and discourse, with influence in the development of a lot of `posts' - post-modernism, post-colonialism, post-Marxism, post-structualism, etc.

Foucault often concentrated on the ignored, the forgotten or the overlooked in his studies. In looking at the written confession of a murderer from generations ago, or looking at prisoners in present society, Foucault looks not only at the way power operates in practical settings, but what underpins the kind of power relationships. Heavily influenced by the events of 1968, with various forms of war and open rebellion going on across the globe (including Foucault's native French society), he had an inherent distrust for the kinds of power and society relationships considered standard. His work with prisoners and those classified as mentally ill challenged prevailing notions of the intentions of incarceration and even classification - perhaps we can see even more clearly in today's mass-media-saturated society the inconsistencies, not only of application, but of intention in the development of considering who is a criminal (and what their punishment and rehabilitation is likely to be) and who is considered mentally ill - the shift care to confinement and isolation (effective removal) from society gains new meaning from Foucault's analysis.

Foucault looks at power from a very basic position, not that of macroscopic geopolitical entities, but rather interpersonal relationships on a more local level, even exploring the way society uses body and sexuality as a root resource in formulating power relationships. It is worth noting that this issue is over the idea of the `body', and not the `individual', which for Foucault are not strictly synonymous. Looking at the history of sexuality (the freer periods of sexual frankness vis-à-vis the more strict and reserved periods such as the Victorian age) leads to another set of power relations often internalised and often overlooked.

One of the useful features of the text is the side-bar boxes inserted at various points. For example, during the discussion on Foucault's development of Power and Institutions, there are brief discussions, set apart from the primary strand of the text, on the Marxist idea of ideology, developing further this idea should the reader not be familiar with it, or at least not in the way with which Foucault would be working with ideas derived from it. Each section on a key idea spans approximately twenty pages, with a brief summary concluding each, which gives a recap of the ideas (and provides a handy reference). Some of the concluding sections in this volume (unlike other volumes in the series) are not as handy as a recap, but do connect the primary ideas with the next chapter.

The concluding chapter, After Foucault, highlights some key areas of development in relation to other thinkers, as well as points of possible exploration for the reader. Foucault's thought vis-à-vis feminist thought is dramatic and interesting, given Foucault's generally androcentric (and often misogynistic) stance in writing - still the issues of power relations and society are crucial to feminist critique. His post-colonialist ideas, again springing from the reformulation of power relationships in society after a dominant, foreign power is displaced, influenced further thinkers such as Edward Said. Foucault has (perhaps unintentionally) become useful for the anti-psychiatric lobby, as Foucault sees much defined as madness to be social construct rather than actual ailment (Foucault saw talk-therapy as a kind of modernised `confessional').

There was only one point at which I had a serious disagreement with Mills in her analysis of Foucault. At one point in discussing his tendency toward not developing fully thought-out theories, she speculates that his kind of approach could possibly be used `to justify fascism or to deny the existence of the Holocaust'. I would disagree with this assessment, given that this would not in fact discredit systems of power, but merely replace one with another. If fascism or Holocaust-deniers were not a power-in-potential, that might be true. But then, this is a point upon which much discussion could continue!

As do the other volumes in this series, Mills concludes with an annotated bibliography of works by Foucault (primarily those available in authoritative English translation), works on Foucault, and even internet references.

While this series focuses intentionally upon critical literary theory and cultural studies, in fact this is only the starting point. For Foucault (as for others in this series) the expanse is far too broad to be drawn into such narrow guidelines, and the important and impact of the ideas extends out into the whole range of intellectual development. As intellectual endeavours of every sort depend upon language, understanding, and interpretation, the thorough comprehension of how and why we know what we know is crucial.

A skilled psychoanalysis of national identity and foreigness, 12 Jun 2001
In this book Kristeva outlines our fear and distaste for the stranger. Following on from her previous work in Powers of Horror, among others, she demonstrates how the foreigner evokes a powerful dislike among us by appearing to be the same while actually displaying a curious, and undefinable difference. She clearly expresses the concept that human groups are identified and bolstered more by who is not included than by who is. By drawing on Freud's ideas of the uncanny and the unconscious she shows that the foreigner actually highlights the curious differences that exist within us all. It is these differences, created by our unconscious mind, that we fear and that cause us to form exclusive groups. These groups aim to conceal individual differences of their members by highlighting the strangeness of outsiders. It is only by coming to terms with our individual strangeness, our unconscious, that we can come to terms with, and truly accept, foreigners. It is only through this process that the human race can unite in a spirit of brotherly love. Kristeva accomplishes marvelous things here. In a short trip through history she illustrates the development of human groups and their damaging potential. She applies advanced psychological and social theory in a novel, but clever way, to a major problem facing the modern world and comes up with her own, unique, solution.

Possibly the best book of Queer Theory around., 02 Jun 2008
Possibly the best book of Queer Theory around. Drawing upon Guy Hocquenghem and Jacques Lacan among others, Lee Edelman's theory of sinthomosexuality is both inspiring for subsequent Theory and useful for a better understanding of day-to-day queer existence. The realm of the Symbolic will appeal both to gay Conservatives and to Queer endorsers. The acknowledgement of homophobic discourse, and the reference to Hitchcock films, also demonstrate a broadening of Theory, away from the ivory tower.

Read it in one sitting, 03 Jun 2008
I started reading this book on a lazy afternoon in the library. I left the library at the break of dawn, with pages of quotes I wanted to learn. I also remember wishing I had read this book before reading Foucault.

The focus on resistance as queer praxis is deeply enlightening. Halperin is to be praised for gently pointing out that Foucault did not use the term 'queer', despite its current topical usage in Theory. The candidness in theorising fisting and S/M made me want to clap my hands - which would have seemed rather unseemly to the librarians perhaps. The concluding bout of in-your-face attack leaves the reader jubilant, to be sure.

I highly recommend giving this book to anyone you like.

A Persuasive Defense of a Maligned Thinker, 02 Dec 1998
I will pay this book a high compliment for a book of criticism: It made me want to look up and read the end notes. Even further, it reawakened my interest in Foucault (for a time partly under the sleeping spell of Camille Paglia). Halperin does a wonderful job of pointing out the political biases and even the lapses of "critical reasoning" among Foucault's detractors, while making a strong case for his hyperbolic claim that the philosopher was "a f****** saint," presumedly with apparent oxymoron intended. Especially strong is the book's argument of Foucault's importance in AIDS activism and subsequently to so-called queer theory. The writing is lucid, compassionate, sometimes (justifiably) angry, candid, and often witty. Halperin does not fall into the usual postmodernist traps of excessive jargon and redundancy. The last section of the book points out the problems of biography in general, while attending to the specific strengths and weaknesses of three recent attempts to narrate Foucault's life. I highly recommend this book to anyone interested in philosophy and/or issues of gender and sexuality.

Overpowering Foucault, 30 Dec 2005
Sara Mills' text on Michel Foucault is part of a recent series put out by the Routledge Press, designed under the general editorial direction of Robert Eaglestone (Royal Holloway, University of London), to explore the most recent and exciting ideas in intellectual development during the past century or so. To this end, figures such as Martin Heidegger, Sigmund Freud, Friedrich Nietzsche, Jacques Derrida, Paul Ricouer and other influential thinkers in critical thought are highlighted in the series, planned to include more than 21 volumes in all.

Mills' text, following the pattern of the others, includes background information on Foucault and his significance, the key ideas and sources, and Foucault's continuing impact on other thinkers. As the series preface indicates, no critical thinker arises in a vacuum, so the context, influences and broader cultural environment are all important as a part of the study, something with which Foucault would agree.

Why is Foucault included in this series? Foucault is probably second only to Jacques Derrida in influence on thinkers in the field of critical theory and cultural studies, and his impact has gone far beyond narrow intellectual confines to influence psychology, politics, literature, sociology, philosophy, linguistics, history and anthropology. Mills indicates that Foucault's primary focus is on issues of power, knowledge and discourse, with influence in the development of a lot of `posts' - post-modernism, post-colonialism, post-Marxism, post-structualism, etc.

Foucault often concentrated on the ignored, the forgotten or the overlooked in his studies. In looking at the written confession of a murderer from generations ago, or looking at prisoners in present society, Foucault looks not only at the way power operates in practical settings, but what underpins the kind of power relationships. Heavily influenced by the events of 1968, with various forms of war and open rebellion going on across the globe (including Foucault's native French society), he had an inherent distrust for the kinds of power and society relationships considered standard. His work with prisoners and those classified as mentally ill challenged prevailing notions of the intentions of incarceration and even classification - perhaps we can see even more clearly in today's mass-media-saturated society the inconsistencies, not only of application, but of intention in the development of considering who is a criminal (and what their punishment and rehabilitation is likely to be) and who is considered mentally ill - the shift care to confinement and isolation (effective removal) from society gains new meaning from Foucault's analysis.

Foucault looks at power from a very basic position, not that of macroscopic geopolitical entities, but rather interpersonal relationships on a more local level, even exploring the way society uses body and sexuality as a root resource in formulating power relationships. It is worth noting that this issue is over the idea of the `body', and not the `individual', which for Foucault are not strictly synonymous. Looking at the history of sexuality (the freer periods of sexual frankness vis-à-vis the more strict and reserved periods such as the Victorian age) leads to another set of power relations often internalised and often overlooked.

One of the useful features of the text is the side-bar boxes inserted at various points. For example, during the discussion on Foucault's development of Power and Institutions, there are brief discussions, set apart from the primary strand of the text, on the Marxist idea of ideology, developing further this idea should the reader not be familiar with it, or at least not in the way with which Foucault would be working with ideas derived from it. Each section on a key idea spans approximately twenty pages, with a brief summary concluding each, which gives a recap of the ideas (and provides a handy reference). Some of the concluding sections in this volume (unlike other volumes in the series) are not as handy as a recap, but do connect the primary ideas with the next chapter.

The concluding chapter, After Foucault, highlights some key areas of development in relation to other thinkers, as well as points of possible exploration for the reader. Foucault's thought vis-à-vis feminist thought is dramatic and interesting, given Foucault's generally androcentric (and often misogynistic) stance in writing - still the issues of power relations and society are crucial to feminist critique. His post-colonialist ideas, again springing from the reformulation of power relationships in society after a dominant, foreign power is displaced, influenced further thinkers such as Edward Said. Foucault has (perhaps unintentionally) become useful for the anti-psychiatric lobby, as Foucault sees much defined as madness to be social construct rather than actual ailment (Foucault saw talk-therapy as a kind of modernised `confessional').

There was only one point at which I had a serious disagreement with Mills in her analysis of Foucault. At one point in discussing his tendency toward not developing fully thought-out theories, she speculates that his kind of approach could possibly be used `to justify fascism or to deny the existence of the Holocaust'. I would disagree with this assessment, given that this would not in fact discredit systems of power, but merely replace one with another. If fascism or Holocaust-deniers were not a power-in-potential, that might be true. But then, this is a point upon which much discussion could continue!

As do the other volumes in this series, Mills concludes with an annotated bibliography of works by Foucault (primarily those available in authoritative English translation), works on Foucault, and even internet references.

While this series focuses intentionally upon critical literary theory and cultural studies, in fact this is only the starting point. For Foucault (as for others in this series) the expanse is far too broad to be drawn into such narrow guidelines, and the important and impact of the ideas extends out into the whole range of intellectual development. As intellectual endeavours of every sort depend upon language, understanding, and interpretation, the thorough comprehension of how and why we know what we know is crucial.

A skilled psychoanalysis of national identity and foreigness, 12 Jun 2001
In this book Kristeva outlines our fear and distaste for the stranger. Following on from her previous work in Powers of Horror, among others, she demonstrates how the foreigner evokes a powerful dislike among us by appearing to be the same while actually displaying a curious, and undefinable difference. She clearly expresses the concept that human groups are identified and bolstered more by who is not included than by who is. By drawing on Freud's ideas of the uncanny and the unconscious she shows that the foreigner actually highlights the curious differences that exist within us all. It is these differences, created by our unconscious mind, that we fear and that cause us to form exclusive groups. These groups aim to conceal individual differences of their members by highlighting the strangeness of outsiders. It is only by coming to terms with our individual strangeness, our unconscious, that we can come to terms with, and truly accept, foreigners. It is only through this process that the human race can unite in a spirit of brotherly love. Kristeva accomplishes marvelous things here. In a short trip through history she illustrates the development of human groups and their damaging potential. She applies advanced psychological and social theory in a novel, but clever way, to a major problem facing the modern world and comes up with her own, unique, solution.

Possibly the best book of Queer Theory around., 02 Jun 2008
Possibly the best book of Queer Theory around. Drawing upon Guy Hocquenghem and Jacques Lacan among others, Lee Edelman's theory of sinthomosexuality is both inspiring for subsequent Theory and useful for a better understanding of day-to-day queer existence. The realm of the Symbolic will appeal both to gay Conservatives and to Queer endorsers. The acknowledgement of homophobic discourse, and the reference to Hitchcock films, also demonstrate a broadening of Theory, away from the ivory tower.

Read it in one sitting, 03 Jun 2008
I started reading this book on a lazy afternoon in the library. I left the library at the break of dawn, with pages of quotes I wanted to learn. I also remember wishing I had read this book before reading Foucault.

The focus on resistance as queer praxis is deeply enlightening. Halperin is to be praised for gently pointing out that Foucault did not use the term 'queer', despite its current topical usage in Theory. The candidness in theorising fisting and S/M made me want to clap my hands - which would have seemed rather unseemly to the librarians perhaps. The concluding bout of in-your-face attack leaves the reader jubilant, to be sure.

I highly recommend giving this book to anyone you like.

A Persuasive Defense of a Maligned Thinker, 02 Dec 1998
I will pay this book a high compliment for a book of criticism: It made me want to look up and read the end notes. Even further, it reawakened my interest in Foucault (for a time partly under the sleeping spell of Camille Paglia). Halperin does a wonderful job of pointing out the political biases and even the lapses of "critical reasoning" among Foucault's detractors, while making a strong case for his hyperbolic claim that the philosopher was "a f****** saint," presumedly with apparent oxymoron intended. Especially strong is the book's argument of Foucault's importance in AIDS activism and subsequently to so-called queer theory. The writing is lucid, compassionate, sometimes (justifiably) angry, candid, and often witty. Halperin does not fall into the usual postmodernist traps of excessive jargon and redundancy. The last section of the book points out the problems of biography in general, while attending to the specific strengths and weaknesses of three recent attempts to narrate Foucault's life. I highly recommend this book to anyone interested in philosophy and/or issues of gender and sexuality.

Very Funny!!, 23 Mar 1999
We read this book at school and its really good! Its hard to understand if you are a kid under 10 because it uses archological terms. The pictures are REALLY funny and its good to read if you are studing the Egyptians or Howard Carter.In my opion it is one of the best books ever writen!!!!!!!!!

wonderful spoof of archaeology, 02 Feb 1999
The more you know about archaeology, the more you'll laugh at the subtle jokes. The parallels with Howard Carter's discovery of Tutankamen's tomb are hilarious, as is the reference to Schlieman's discovery of Trojan Gold. If you have any friends who are archaeologists, give them this book!

It doesn't get better than this., 11 Jan 1999
As a trained archeologist, I must say that I found this book to be humorous and delightful. A great gift for any anthropologist.

Funny Book Easy To Read Good For All Ages, 05 Aug 1998
Recently, I have come across one of the books that I had a whille back and I was really excited to read it. The book is called Motel of the Mysteries and is written by David MacAulay.

In this book the story starts in the present where the whole intire Northern American Continent is covered with an avalance of junk mail. Instantly killing everyone, there is not much known about the 'Yanks' from then on. That is untill the year 4022 where an amateur archeologist finds himself at the entrance of an ancient 'Usa' burial site.

This book is interesting to read because the reader is left to wonder how much do the 'experts' of today really understand about the ancient civilizations. It is a very cute book and isn't that hard to read so a young reader could enjoy it as well as an older one. Overall I think Motel of the Mysteries is a funny book and should be read by anyone interested in history and humor.

- Cole

Loads of fun for adults too., 23 Jul 1998
Motel of the Mysteries is one of those books that makes you rethink your acceptance of things. I loved the blundering assumptions of what things were and why they were in the "tomb". Most importantly the book did make me step back and question the assumptions that may have been made about other things. If they could be this wrong about the purpose of a toilet seat, have we also been wrong in our assumptions.

Overpowering Foucault, 30 Dec 2005
Sara Mills' text on Michel Foucault is part of a recent series put out by the Routledge Press, designed under the general editorial direction of Robert Eaglestone (Royal Holloway, University of London), to explore the most recent and exciting ideas in intellectual development during the past century or so. To this end, figures such as Martin Heidegger, Sigmund Freud, Friedrich Nietzsche, Jacques Derrida, Paul Ricouer and other influential thinkers in critical thought are highlighted in the series, planned to include more than 21 volumes in all.

Mills' text, following the pattern of the others, includes background information on Foucault and his significance, the key ideas and sources, and Foucault's continuing impact on other thinkers. As the series preface indicates, no critical thinker arises in a vacuum, so the context, influences and broader cultural environment are all important as a part of the study, something with which Foucault would agree.

Why is Foucault included in this series? Foucault is probably second only to Jacques Derrida in influence on thinkers in the field of critical theory and cultural studies, and his impact has gone far beyond narrow intellectual confines to influence psychology, politics, literature, sociology, philosophy, linguistics, history and anthropology. Mills indicates that Foucault's primary focus is on issues of power, knowledge and discourse, with influence in the development of a lot of `posts' - post-modernism, post-colonialism, post-Marxism, post-structualism, etc.

Foucault often concentrated on the ignored, the forgotten or the overlooked in his studies. In looking at the written confession of a murderer from generations ago, or looking at prisoners in present society, Foucault looks not only at the way power operates in practical settings, but what underpins the kind of power relationships. Heavily influenced by the events of 1968, with various forms of war and open rebellion going on across the globe (including Foucault's native French society), he had an inherent distrust for the kinds of power and society relationships considered standard. His work with prisoners and those classified as mentally ill challenged prevailing notions of the intentions of incarceration and even classification - perhaps we can see even more clearly in today's mass-media-saturated society the inconsistencies, not only of application, but of intention in the development of considering who is a criminal (and what their punishment and rehabilitation is likely to be) and who is considered mentally ill - the shift care to confinement and isolation (effective removal) from society gains new meaning from Foucault's analysis.

Foucault looks at power from a very basic position, not that of macroscopic geopolitical entities, but rather interpersonal relationships on a more local level, even exploring the way society uses body and sexuality as a root resource in formulating power relationships. It is worth noting that this issue is over the idea of the `body', and not the `individual', which for Foucault are not strictly synonymous. Looking at the history of sexuality (the freer periods of sexual frankness vis-à-vis the more strict and reserved periods such as the Victorian age) leads to another set of power relations often internalised and often overlooked.

One of the useful features of the text is the side-bar boxes inserted at various points. For example, during the discussion on Foucault's development of Power and Institutions, there are brief discussions, set apart from the primary strand of the text, on the Marxist idea of ideology, developing further this idea should the reader not be familiar with it, or at least not in the way with which Foucault would be working with ideas derived from it. Each section on a key idea spans approximately twenty pages, with a brief summary concluding each, which gives a recap of the ideas (and provides a handy reference). Some of the concluding sections in this volume (unlike other volumes in the series) are not as handy as a recap, but do connect the primary ideas with the next chapter.

The concluding chapter, After Foucault, highlights some key areas of development in relation to other thinkers, as well as points of possible exploration for the reader. Foucault's thought vis-à-vis feminist thought is dramatic and interesting, given Foucault's generally androcentric (and often misogynistic) stance in writing - still the issues of power relations and society are crucial to feminist critique. His post-colonialist ideas, again springing from the reformulation of power relationships in society after a dominant, foreign power is displaced, influenced further thinkers such as Edward Said. Foucault has (perhaps unintentionally) become useful for the anti-psychiatric lobby, as Foucault sees much defined as madness to be social construct rather than actual ailment (Foucault saw talk-therapy as a kind of modernised `confessional').

There was only one point at which I had a serious disagreement with Mills in her analysis of Foucault. At one point in discussing his tendency toward not developing fully thought-out theories, she speculates that his kind of approach could possibly be used `to justify fascism or to deny the existence of the Holocaust'. I would disagree with this assessment, given that this would not in fact discredit systems of power, but merely replace one with another. If fascism or Holocaust-deniers were not a power-in-potential, that might be true. But then, this is a point upon which much discussion could continue!

As do the other volumes in this series, Mills concludes with an annotated bibliography of works by Foucault (primarily those available in authoritative English translation), works on Foucault, and even internet references.

While this series focuses intentionally upon critical literary theory and cultural studies, in fact this is only the starting point. For Foucault (as for others in this series) the expanse is far too broad to be drawn into such narrow guidelines, and the important and impact of the ideas extends out into the whole range of intellectual development. As intellectual endeavours of every sort depend upon language, understanding, and interpretation, the thorough comprehension of how and why we know what we know is crucial.

A skilled psychoanalysis of national identity and foreigness, 12 Jun 2001
In this book Kristeva outlines our fear and distaste for the stranger. Following on from her previous work in Powers of Horror, among others, she demonstrates how the foreigner evokes a powerful dislike among us by appearing to be the same while actually displaying a curious, and undefinable difference. She clearly expresses the concept that human groups are identified and bolstered more by who is not included than by who is. By drawing on Freud's ideas of the uncanny and the unconscious she shows that the foreigner actually highlights the curious differences that exist within us all. It is these differences, created by our unconscious mind, that we fear and that cause us to form exclusive groups. These groups aim to conceal individual differences of their members by highlighting the strangeness of outsiders. It is only by coming to terms with our individual strangeness, our unconscious, that we can come to terms with, and truly accept, foreigners. It is only through this process that the human race can unite in a spirit of brotherly love. Kristeva accomplishes marvelous things here. In a short trip through history she illustrates the development of human groups and their damaging potential. She applies advanced psychological and social theory in a novel, but clever way, to a major problem facing the modern world and comes up with her own, unique, solution.

Possibly the best book of Queer Theory around., 02 Jun 2008
Possibly the best book of Queer Theory around. Drawing upon Guy Hocquenghem and Jacques Lacan among others, Lee Edelman's theory of sinthomosexuality is both inspiring for subsequent Theory and useful for a better understanding of day-to-day queer existence. The realm of the Symbolic will appeal both to gay Conservatives and to Queer endorsers. The acknowledgement of homophobic discourse, and the reference to Hitchcock films, also demonstrate a broadening of Theory, away from the ivory tower.

Read it in one sitting, 03 Jun 2008
I started reading this book on a lazy afternoon in the library. I left the library at the break of dawn, with pages of quotes I wanted to learn. I also remember wishing I had read this book before reading Foucault.

The focus on resistance as queer praxis is deeply enlightening. Halperin is to be praised for gently pointing out that Foucault did not use the term 'queer', despite its current topical usage in Theory. The candidness in theorising fisting and S/M made me want to clap my hands - which would have seemed rather unseemly to the librarians perhaps. The concluding bout of in-your-face attack leaves the reader jubilant, to be sure.

I highly recommend giving this book to anyone you like.

A Persuasive Defense of a Maligned Thinker, 02 Dec 1998
I will pay this book a high compliment for a book of criticism: It made me want to look up and read the end notes. Even further, it reawakened my interest in Foucault (for a time partly under the sleeping spell of Camille Paglia). Halperin does a wonderful job of pointing out the political biases and even the lapses of "critical reasoning" among Foucault's detractors, while making a strong case for his hyperbolic claim that the philosopher was "a f****** saint," presumedly with apparent oxymoron intended. Especially strong is the book's argument of Foucault's importance in AIDS activism and subsequently to so-called queer theory. The writing is lucid, compassionate, sometimes (justifiably) angry, candid, and often witty. Halperin does not fall into the usual postmodernist traps of excessive jargon and redundancy. The last section of the book points out the problems of biography in general, while attending to the specific strengths and weaknesses of three recent attempts to narrate Foucault's life. I highly recommend this book to anyone interested in philosophy and/or issues of gender and sexuality.

Very Funny!!, 23 Mar 1999
We read this book at school and its really good! Its hard to understand if you are a kid under 10 because it uses archological terms. The pictures are REALLY funny and its good to read if you are studing the Egyptians or Howard Carter.In my opion it is one of the best books ever writen!!!!!!!!!

wonderful spoof of archaeology, 02 Feb 1999
The more you know about archaeology, the more you'll laugh at the subtle jokes. The parallels with Howard Carter's discovery of Tutankamen's tomb are hilarious, as is the reference to Schlieman's discovery of Trojan Gold. If you have any friends who are archaeologists, give them this book!

It doesn't get better than this., 11 Jan 1999
As a trained archeologist, I must say that I found this book to be humorous and delightful. A great gift for any anthropologist.

Funny Book Easy To Read Good For All Ages, 05 Aug 1998
Recently, I have come across one of the books that I had a whille back and I was really excited to read it. The book is called Motel of the Mysteries and is written by David MacAulay.

In this book the story starts in the present where the whole intire Northern American Continent is covered with an avalance of junk mail. Instantly killing everyone, there is not much known about the 'Yanks' from then on. That is untill the year 4022 where an amateur archeologist finds himself at the entrance of an ancient 'Usa' burial site.

This book is interesting to read because the reader is left to wonder how much do the 'experts' of today really understand about the ancient civilizations. It is a very cute book and isn't that hard to read so a young reader could enjoy it as well as an older one. Overall I think Motel of the Mysteries is a funny book and should be read by anyone interested in history and humor.

- Cole

Loads of fun for adults too., 23 Jul 1998
Motel of the Mysteries is one of those books that makes you rethink your acceptance of things. I loved the blundering assumptions of what things were and why they were in the "tomb". Most importantly the book did make me step back and question the assumptions that may have been made about other things. If they could be this wrong about the purpose of a toilet seat, have we also been wrong in our assumptions.

A brilliant thinker, a dreadful reader, 09 Apr 1999
After establishing a brilliant theoretical framework Sedgwick provides utterly unconvincing and tediously reductive readings of literary works by Shakespeare, Wycherley, Dickens, and others. Read the introduction and then skip the rest.

Overpowering Foucault, 30 Dec 2005
Sara Mills' text on Michel Foucault is part of a recent series put out by the Routledge Press, designed under the general editorial direction of Robert Eaglestone (Royal Holloway, University of London), to explore the most recent and exciting ideas in intellectual development during the past century or so. To this end, figures such as Martin Heidegger, Sigmund Freud, Friedrich Nietzsche, Jacques Derrida, Paul Ricouer and other influential thinkers in critical thought are highlighted in the series, planned to include more than 21 volumes in all.

Mills' text, following the pattern of the others, includes background information on Foucault and his significance, the key ideas and sources, and Foucault's continuing impact on other thinkers. As the series preface indicates, no critical thinker arises in a vacuum, so the context, influences and broader cultural environment are all important as a part of the study, something with which Foucault would agree.

Why is Foucault included in this series? Foucault is probably second only to Jacques Derrida in influence on thinkers in the field of critical theory and cultural studies, and his impact has gone far beyond narrow intellectual confines to influence psychology, politics, literature, sociology, philosophy, linguistics, history and anthropology. Mills indicates that Foucault's primary focus is on issues of power, knowledge and discourse, with influence in the development of a lot of `posts' - post-modernism, post-colonialism, post-Marxism, post-structualism, etc.

Foucault often concentrated on the ignored, the forgotten or the overlooked in his studies. In looking at the written confession of a murderer from generations ago, or looking at prisoners in present society, Foucault looks not only at the way power operates in practical settings, but what underpins the kind of power relationships. Heavily influenced by the events of 1968, with various forms of war and open rebellion going on across the globe (including Foucault's native French society), he had an inherent distrust for the kinds of power and society relationships considered standard. His work with prisoners and those classified as mentally ill challenged prevailing notions of the intentions of incarceration and even classification - perhaps we can see even more clearly in today's mass-media-saturated society the inconsistencies, not only of application, but of intention in the development of considering who is a criminal (and what their punishment and rehabilitation is likely to be) and who is considered mentally ill - the shift care to confinement and isolation (effective removal) from society gains new meaning from Foucault's analysis.

Foucault looks at power from a very basic position, not that of macroscopic geopolitical entities, but rather interpersonal relationships on a more local level, even exploring the way society uses body and sexuality as a root resource in formulating power relationships. It is worth noting that this issue is over the idea of the `body', and not the `individual', which for Foucault are not strictly synonymous. Looking at the history of sexuality (the freer periods of sexual frankness vis-à-vis the more strict and reserved periods such as the Victorian age) leads to another set of power relations often internalised and often overlooked.

One of the useful features of the text is the side-bar boxes inserted at various points. For example, during the discussion on Foucault's development of Power and Institutions, there are brief discussions, set apart from the primary strand of the text, on the Marxist idea of ideology, developing further this idea should the reader not be familiar with it, or at least not in the way with which Foucault would be working with ideas derived from it. Each section on a key idea spans approximately twenty pages, with a brief summary concluding each, which gives a recap of the ideas (and provides a handy reference). Some of the concluding sections in this volume (unlike other volumes in the series) are not as handy as a recap, but do connect the primary ideas with the next chapter.

The concluding chapter, After Foucault, highlights some key areas of development in relation to other thinkers, as well as points of possible exploration for the reader. Foucault's thought vis-à-vis feminist thought is dramatic and interesting, given Foucault's generally androcentric (and often misogynistic) stance in writing - still the issues of power relations and society are crucial to feminist critique. His post-colonialist ideas, again springing from the reformulation of power relationships in society after a dominant, foreign power is displaced, influenced further thinkers such as Edward Said. Foucault has (perhaps unintentionally) become useful for the anti-psychiatric lobby, as Foucault sees much defined as madness to be social construct rather than actual ailment (Foucault saw talk-therapy as a kind of modernised `confessional').

There was only one point at which I had a serious disagreement with Mills in her analysis of Foucault. At one point in discussing his tendency toward not developing fully thought-out theories, she speculates that his kind of approach could possibly be used `to justify fascism or to deny the existence of the Holocaust'. I would disagree with this assessment, given that this would not in fact discredit systems of power, but merely replace one with another. If fascism or Holocaust-deniers were not a power-in-potential, that might be true. But then, this is a point upon which much discussion could continue!

As do the other volumes in this series, Mills concludes with an annotated bibliography of works by Foucault (primarily those available in authoritative English translation), works on Foucault, and even internet references.

While this series focuses intentionally upon critical literary theory and cultural studies, in fact this is only the starting point. For Foucault (as for others in this series) the expanse is far too broad to be drawn into such narrow guidelines, and the important and impact of the ideas extends out into the whole range of intellectual development. As intellectual endeavours of every sort depend upon language, understanding, and interpretation, the thorough comprehension of how and why we know what we know is crucial.

A skilled psychoanalysis of national identity and foreigness, 12 Jun 2001
In this book Kristeva outlines our fear and distaste for the stranger. Following on from her previous work in Powers of Horror, among others, she demonstrates how the foreigner evokes a powerful dislike among us by appearing to be the same while actually displaying a curious, and undefinable difference. She clearly expresses the concept that human groups are identified and bolstered more by who is not included than by who is. By drawing on Freud's ideas of the uncanny and the unconscious she shows that the foreigner actually highlights the curious differences that exist within us all. It is these differences, created by our unconscious mind, that we fear and that cause us to form exclusive groups. These groups aim to conceal individual differences of their members by highlighting the strangeness of outsiders. It is only by coming to terms with our individual strangeness, our unconscious, that we can come to terms with, and truly accept, foreigners. It is only through this process that the human race can unite in a spirit of brotherly love. Kristeva accomplishes marvelous things here. In a short trip through history she illustrates the development of human groups and their damaging potential. She applies advanced psychological and social theory in a novel, but clever way, to a major problem facing the modern world and comes up with her own, unique, solution.

Possibly the best book of Queer Theory around., 02 Jun 2008
Possibly the best book of Queer Theory around. Drawing upon Guy Hocquenghem and Jacques Lacan among others, Lee Edelman's theory of sinthomosexuality is both inspiring for subsequent Theory and useful for a better understanding of day-to-day queer existence. The realm of the Symbolic will appeal both to gay Conservatives and to Queer endorsers. The acknowledgement of homophobic discourse, and the reference to Hitchcock films, also demonstrate a broadening of Theory, away from the ivory tower.

Read it in one sitting, 03 Jun 2008
I started reading this book on a lazy afternoon in the library. I left the library at the break of dawn, with pages of quotes I wanted to learn. I also remember wishing I had read this book before reading Foucault.

The focus on resistance as queer praxis is deeply enlightening. Halperin is to be praised for gently pointing out that Foucault did not use the term 'queer', despite its current topical usage in Theory. The candidness in theorising fisting and S/M made me want to clap my hands - which would have seemed rather unseemly to the librarians perhaps. The concluding bout of in-your-face attack leaves the reader jubilant, to be sure.

I highly recommend giving this book to anyone you like.

A Persuasive Defense of a Maligned Thinker, 02 Dec 1998
I will pay this book a high compliment for a book of criticism: It made me want to look up and read the end notes. Even further, it reawakened my interest in Foucault (for a time partly under the sleeping spell of Camille Paglia). Halperin does a wonderful job of pointing out the political biases and even the lapses of "critical reasoning" among Foucault's detractors, while making a strong case for his hyperbolic claim that the philosopher was "a f****** saint," presumedly with apparent oxymoron intended. Especially strong is the book's argument of Foucault's importance in AIDS activism and subsequently to so-called queer theory. The writing is lucid, compassionate, sometimes (justifiably) angry, candid, and often witty. Halperin does not fall into the usual postmodernist traps of excessive jargon and redundancy. The last section of the book points out the problems of biography in general, while attending to the specific strengths and weaknesses of three recent attempts to narrate Foucault's life. I highly recommend this book to anyone interested in philosophy and/or issues of gender and sexuality.

Very Funny!!, 23 Mar 1999
We read this book at school and its really good! Its hard to understand if you are a kid under 10 because it uses archological terms. The pictures are REALLY funny and its good to read if you are studing the Egyptians or Howard Carter.In my opion it is one of the best books ever writen!!!!!!!!!

wonderful spoof of archaeology, 02 Feb 1999
The more you know about archaeology, the more you'll laugh at the subtle jokes. The parallels with Howard Carter's discovery of Tutankamen's tomb are hilarious, as is the reference to Schlieman's discovery of Trojan Gold. If you have any friends who are archaeologists, give them this book!

It doesn't get better than this., 11 Jan 1999
As a trained archeologist, I must say that I found this book to be humorous and delightful. A great gift for any anthropologist.

Funny Book Easy To Read Good For All Ages, 05 Aug 1998
Recently, I have come across one of the books that I had a whille back and I was really excited to read it. The book is called Motel of the Mysteries and is written by David MacAulay.

In this book the story starts in the present where the whole intire Northern American Continent is covered with an avalance of junk mail. Instantly killing everyone, there is not much known about the 'Yanks' from then on. That is untill the year 4022 where an amateur archeologist finds himself at the entrance of an ancient 'Usa' burial site.

This book is interesting to read because the reader is left to wonder how much do the 'experts' of today really understand about the ancient civilizations. It is a very cute book and isn't that hard to read so a young reader could enjoy it as well as an older one. Overall I think Motel of the Mysteries is a funny book and should be read by anyone interested in history and humor.

- Cole

Loads of fun for adults too., 23 Jul 1998
Motel of the Mysteries is one of those books that makes you rethink your acceptance of things. I loved the blundering assumptions of what things were and why they were in the "tomb". Most importantly the book did make me step back and question the assumptions that may have been made about other things. If they could be this wrong about the purpose of a toilet seat, have we also been wrong in our assumptions.

A brilliant thinker, a dreadful reader, 09 Apr 1999
After establishing a brilliant theoretical framework Sedgwick provides utterly unconvincing and tediously reductive readings of literary works by Shakespeare, Wycherley, Dickens, and others. Read the introduction and then skip the rest.

Jack Spicer was not a Beat poet., 25 Aug 1998
I have read Poet Be Like God, and I wish neither to rate it (but there's no option available that allows one to opt out of the rating game) nor review it, but to make a correction to the idiotic Kirkus review: Jack Spicer was NOT a "Beat" poet. There were a group of Beat poets in San Francisco in the late 1950s, early 1960s (e.g.,Bob Kaufman), but Spicer wasn't one of them. His intentions in poetry were different from theirs; naturally, so was his aesthetic. Spicer was part of a triumverate of poets that included Robert Duncan and Robin Blaser who met at the end of World War II in Berkeley, Ca., and were sometimes known as the Berkeley Renaissance group, or more simply, and more accurately, as part of the San Francisco poetry scene (which was part of the New American Poetry movement). That the Kirkus reviewer could make such an elementary and stupid mistake should be taken as a clear indicator of the idiocy of the rest of the Kirkus piece of schlock.

Important biography of crucial postmodern poet, 04 Jun 1998
I find that the Kirkus review available here does ill-service to this important biography of Jack Spicer. One would have no inkling, from reading this review, that Spicer's poetry is one of the most influential sources for postmodern poetry and poetics in the 1990s. It is not some recent academic fad to study Spicer; rather, Spicer has been a crucial poet for many younger writers for over three decades. This biography, published at the same time with his collected lectures, should provide the opportunity for even more serious study of his work.