Forms of Living

Mirko D. Grmek (1924-2000) is one of the most significant figures in the history of medicine, and has long been considered a pioneer of the field. The singular trajectory that took Grmek from Yugoslavia to the academic culture of post-war France placed him at the crossroads of different intellectual trends and made him an influential figure during the second half of the twentieth century. Yet, scholars have rarely attempted to articulate his distinctive vision of the history of science and medicine with all its tensions, contradictions, and ambiguities. This volume brings together and publishes for the first time in English a range of Grmek's writings, providing a portrait of his entire career as a historian of science and an engaged intellectual figure. Pathological Realities pieces together Grmek's scholarship that reveals the interconnections of diseases, societies, and medical theories. Straddling the sciences and the humanities, Grmek crafted significant new concepts and methods to engage with contemporary social problems such as wars, genocides and pandemics. Uniting some major strands of his published work that are still dispersed or simply unknown, this volume covers the deep epistemological changes in historical conceptions of disease as well as major advances within the life sciences and their historiography. Opening with a classic essay – "Preliminaries for a Historical Study of Diseases," this volume introduces Grmek's notions of "pathocenosis" and "emerging infections," illustrating them with historical and contemporary cases. Pathological Realities also showcases Grmek's pioneering approach to the history of science and medicine using laboratory notebooks as well as his original work on biological thought and the role of ideologies and myths in the history of science. The essays assembled here reveal Grmek's significant influence and continued relevance for current research in the history of medicine and biology, medical humanities, science studies, and the philosophy of science.

This book reconstructs the emergence of the phenomenon of "lost time" by engaging with two of the most significant time experts of the nineteenth century: the German physiologist Hermann von Helmholtz and the French writer Marcel Proust. Its starting point is the archival discovery of curve images that Helmholtz produced in the context of pathbreaking experiments on the temporality of the nervous system in 1851. With a "frog drawing machine," Helmholtz established the temporal gap between stimulus and response that has remained a core issue in debates between neuroscientists and philosophers. When naming the recorded phenomena, Helmholtz introduced the term temps perdu, or lost time. Proust had excellent contacts with the biomedical world of late-nineteenth-century Paris, and he was familiar with this term and physiological tracing technologies behind it. Drawing on the machine philosophy of Deleuze, Schmidgen highlights the resemblance between the machinic assemblages and rhizomatic networks within which Helmholtz and Proust pursued their respective projects.

The eminent philosopher and an emerging astrophysicist return to the ancient art of cosmology in a study of plural worlds and their rebuilding. Our contemporary challenge, according to Jean-Luc Nancy and Aurelien Barrau, is that a new world has stolen up on us. We no longer live in a world, but in worlds. We do not live in a universe anymore, but rather in a multiverse. We no longer create; we appropriate and montage. And we no longer build sovereign, hierarchical political institutions; we form local assemblies and networks of cross-national assemblages-and we do this at the same time as we form multinational corporations that no longer pay taxes to the state. Nancy and Barrau invite us on an uncharted walk into barely known worlds when an everyday French idiom, "What's this world coming to?" is used to question our conventional thinking about the world. We soon find ourselves living among heaps of odd bits and pieces that are amassing without any unifying force or center, living not only in a time of ruin and fragmentation but in one of rebuilding. Astrophysicist Aurelien Barrau articulates a major shift in the paradigm of contemporary physics from a universe to a multiverse. Meanwhile, Jean-Luc Nancy's essay "Of Struction" is a contemporary comment on the project of deconstruction and French poststructuralist thought. Together Barrau and Nancy argue that contemporary thought has shifted from deconstruction to what they carefully call the struction of dis-order.

Around 1800, German romanticism developed a philosophy this study calls "Romantic organology." Scientific and philosophical notions of biological function and speculative thought converged to form the discourse that Transplanting the Metaphysical Organ reconstructs-a metaphysics meant to theorize, and ultimately alter, the structure of a politically and scientifically destabilized world.

Affliction inaugurates a novel way of understanding the trajectories of health and disease in the context of poverty. Focusing on low-income neighborhoods in Delhi, it stitches together three different sets of issues. First, it examines the different trajectories of illness: What are the circumstances under which illness is absorbed within the normal and when does it exceed the normal-putting resources, relationships, and even one's world into jeopardy? A second set of issues involves how different healers understand their own practices. The astonishing range of practitioners found in the local markets in the poor neighborhoods of Delhi shows how the magical and the technical are knotted together in the therapeutic experience of healers and patients. The book asks: What is expert knowledge? What is it that the practitioner knows and what does the patient know? How are these different forms of knowledge brought together in the clinical encounter, broadly defined? How does this event of everyday life bear the traces of larger policies at the national and global levels? Finally, the book interrogates the models of disease prevalence and global programming that emphasize surveillance over care and deflect attention away from the specificities of local worlds. Yet the analysis offered retains an openness to different ways of conceptualizing "what is happening" and stimulates a conversation between different disciplinary orientations to health, disease, and poverty. Most studies of health and disease focus on the encounter between patient and practitioner within the space of the clinic. This book instead privileges the networks of relations, institutions, and knowledge over which the experience of illness is dispersed. Instead of thinking of illness as an event set apart from everyday life, it shows the texture of everyday life, the political economy of neighborhoods, as well as the dark side of care. It helps us see how illness is bound by the contexts in which it occurs, while also showing how illness transcends these contexts to say something about the nature of everyday life and the making of subjects.

By the time of his death, Herve Guibert had become a singular literary voice on the impact of AIDS in France. He was prolific. His oeuvre contained some twenty novels, including To the Friend Who Did Not Save My Life and The Compassion Protocol. He was thirty-six years old. In Cytomegalovirus, Guibert offers an autobiographical narrative of the everyday moments of his hospitalization because of complications of AIDS. Cytomegalovirus is spare, biting, and anguished. Guibert writes through the minutiae of living and of death-as a quality of invention, of melancholy, of small victories in the face of greater threats-at the moment when his sight (and life) is eclipsed. This new edition includes an Introduction and Afterword contextualizing Guibert's work within the history of the AIDS pandemic, its relevance in the contemporary moment, and the importance of understanding the quotidian aspects of terminal illness.

The essays in this book explore the critical possibilities that have been opened by Veena Das's work. Taking off from her writing on pain as a call for acknowledgment, several essays explore how social sciences render pain, suffering, and the claims of the other as part of an ethics of responsibility. They search for disciplinary resources to contest the implicit division between those whose pain receives attention and those whose pain is seen as out of sync with the times and hence written out of the historical record. Another theme is the co-constitution of the event and the everyday, especially in the context of violence. Das's groundbreaking formulation of the everyday provides a frame for understanding how both violence and healing might grow out of it. Drawing on notions of life and voice and the struggle to write one's own narrative, the contributors provide rich ethnographies of what it is to inhabit a devastated world. Ethics as a form of attentiveness to the other, especially in the context of poverty, deprivation, and the corrosion of everyday life, appears in several of the essays. They take up the classic themes of kinship and obligation but give them entirely new meaning. Finally, anthropology's affinities with the literary are reflected in a final set of essays that show how forms of knowing in art and in anthropology are related through work with painters, performance artists, and writers.

It is paradoxical that instinct became a central term for late Victorian sexual sciences as they were elaborated in the medicalized spaces of confession and introspection, given that instinct had long been defined in its opposition to self-conscious thought. The Ploy of Instinct ties this paradox to instinct's deployment in conceptualizing governmentality. Instinct's domain, Frederickson argues, extended well beyond the women, workers, and "savages" to whom it was so often ascribed. The concept of instinct helped to gloss over contradictions in British liberal ideology made palpable as turn-of-the-century writers grappled with the legacy of Enlightenment humanism. For elite European men, instinct became both an agent of "progress" and a force that, in contrast to desire, offered a plenitude in answer to the alienation of self-consciousness. This shift in instinct's appeal to privileged European men modified the governmentality of empire, labor, and gender. The book traces these changes through parliamentary papers, pornographic fiction, accounts of Aboriginal Australians, suffragette memoirs, and scientific texts in evolutionary theory, sexology, and early psychoanalysis.

Bruno Latour stirs things up. Latour began as a lover of science and technology, co-founder of actor-network theory, and philosopher of a modernity that had "never been modern." In the meantime he is regarded not just as one of the most intelligent-and also popular-exponents of science studies but also as a major innovator of the social sciences, an exemplary wanderer who walks the line between the sciences and the humanities. This book provides the first comprehensive overview of the Latourian oeuvre, from his early anthropological studies in Abidjan (Ivory Coast), to influential books like Laboratory Life and Science in Action, and his most recent reflections on an empirical metaphysics of "modes of existence." In the course of this enquiry it becomes clear that the basic problem to which Latour's work responds is that of social tradition, the transmission of experience and knowledge. What this empirical philosopher constantly grapples with is the complex relationship of knowledge, time, and culture.

Foucault's late work on biopolitics and governmentality has established him as the fundamental thinker of contemporary continental political thought and as a privileged source for our current understanding of neoliberalism and its technologies of power. In this volume, an international and interdisciplinary group of Foucault scholars examines his ideas of biopower and biopolitics and their relation to his project of a history of governmentality and to a theory of the subject found in his last courses at the College de France. Many of the chapters engage critically with the Italian theoretical reception of Foucault. At the same time, the originality of this collection consists in the variety of perspectives and traditions of reception brought to bear upon the problematic connections between biopolitics and governmentality established by Foucault's last works.

The groundbreaking classic of twentieth-century German philosophy now available in English-with an introduction by J.M. Bernstein. Helmuth Plessner's Levels of Organic Life and the Human, draws on phenomenological, biological, and social scientific sources to offer a systematic account of nature, life, and human existence. The book considers non-living nature, plants, non-human animals, and human beings a sequence of increasingly complex modes of boundary dynamics-simply put, interactions between a thing's insides and the surrounding world. Living things are classed and analyzed by their "positionality," or orientation to and within an environment. According to Plessner's radical view, the human form of life is excentric-that is, the relation between body and environment is something to which humans themselves are positioned and can take a position. This "excentric positionality" enables human beings to take a stand outside the boundaries of their own body, a possibility with significant implications for knowledge, culture, religion, and technology. A powerful and sophisticated account of embodiment, the Levels shows, with reference both to science and to philosophy, how life can be seen on its own terms to establish its own boundaries, and how, from the standpoint of life, the human establishes itself in relation to the nonhuman. As such, the book is not merely a historical monument but a source for invigorating a range of vital current conversations around the animal, posthumanism, the material turn, and the biology and sociology of cognition.