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This chapter considers the implications of recent developments around object-oriented philosophy, the ontological turn and new materialism for the study of maps. Drawing a line from critical cartography to contemporary debates of non-representational and performative mapping, it argues for an approach that goes beyond textual or representational readings to think about how maps invent, affect and perform. With regards to time, this means an examination not of its representation, but of how maps themselves produce particular temporalities. A case study of the PathoMap describes how digital visualisations in the ‘smart city’ help to produce a regime of preparedness. As ‘device’, the map establishes a rhythm with the city, from emergence, to detection, to intervention; closing down the horizon of possible futures. In contrast to this pre-emptive elimination of uncertainty, it is suggested that a critical object-oriented cartography can point to the potential of maps to prompt the speculative provocation of possibility.

in Time for mapping

Christian Platonic hierarchy shapes Spenser’s epic: a hierarchic family triad, three stages of fall and of recovery. Spenser radically revises this allegory, blaming man, whom woman lovingly seeks to cure. Books 3-5 show Britomart’s chaste power defeating all males, freeing woman from mastery and self-induced suffering. The intellective allegory of books 1 and 2 reform higher reason, then lower reason, each in tripartite form: a triadic family, triple temptings, three-phase training of the spiritual and then natural bodies, ending with a triadic Eden. The passional allegory of books 3 and 4 is again transcendent, then immanent. Britomart brings female ascendancy by chaste skill with arms and providential goals. She unfolds in three heroic Graces (Florimell, Belphoebe, Amoret). In these passional books the male counterparts (Artegall, Marinell, Timias, Scudamour) are paralyzed; virtuous reunion comes by female prowess and endurance, aided by mothers and female deities. A female theology rests on virginity and marriage, immaculate conception, Trinitarian identity, epiphanic unveilings, female endurance of a Passion. The sensate allegory of books 5 and 6 subject even Gloriana/Mercilla and Arthur to confusing materialism. Does the ontological ‘dilation’ of books 1-6 (narrowing images of Duessa, Timias, and satyrs-salvages) show despondency about Irish terrors, or prepare for reversal in books 7-12?

in Renaissance psychologies

reward the application of ideas derived from studies of emotions, cognition, and humour from other disciplines. And yet, for all that the riddles lend insights into human lives, their focus most often is on the ostensibly nonhuman. Thus, the riddles provide excellent opportunities for critical readings that are engaged in the work of breaking down binaries and hierarchies between humans and the world around them. Many of the riddles describe objects or natural phenomena, and so are open to thing theory and new materialism where other types of text may resist

in Riddles at work in the early medieval tradition
EP Thompson, Marx, and ‘The Poverty of Theory’

many commentators, we will make it the basis for our own discussion of the Marxology of ‘The Poverty of Theory’. Anderson begins by suggesting that ‘The Poverty of Theory’ ‘proposes a complete new account of Marx and of Marxism’.4 As Anderson notes, Thompson believes that Marx was the inventor of historical materialism, and that the goal of historical materialism is a ‘unitary knowledge of society’.5 The ‘charter’ for historical materialism was set out in the 1840s, in texts like The German Ideology, The Poverty of Philosophy and The Communist Manifesto. Those works

in The crisis of theory
The flesh and blood of self-emancipation

Thompson’s concept of historical materialism, as opposed to what she calls the ‘geological’ model of class (with all that this implies – stasis, depth, ossification): ‘[Thompson]’s subversive genealogy of capitalist principles, tracing capitalist practices, values and categories to their systemic roots in specific relations of production and exploitation, restores not only the historicity of capitalism but also its contestability.’2 Reading Thompson gives us an astonishingly vivid, non-judgemental image of resistance and the desire for liberty, and the genuine

in E. P. Thompson and English radicalism
Objects, affects, mimesis

3 A feeling for things: objects, affects, mimesis And things, what is the correct attitude to adopt towards things? –​Samuel Beckett, The Unnameable Recent years have seen an explosion of scholarly interest in things. From the ‘new materialisms’ to ‘object-​oriented ontology’, from ‘thing theory’ to ‘actor-​ network theory’, much of contemporary thought is turning its attention to the world of objects. What are the reasons for this shift? One of the principal motivations behind the turn to objects is a reaction against the ‘cultural turn’ and its subject

in Critical theory and feeling
Open Access (free)

this section each address notions of being and becoming within different areas of anarchist theory and practice. Indeed, it is the ontological dimension of contemporary anarchism – especially the placing of Self within a wider ecology of global relations, human and non-human – which distinguishes anarchism from radical perspectives that retain too much focus on materialism and political economy. The fact that anarchism has largely premised its critique on a psychological dimension to power relations, not just a material one, has been an advantage in this respect

in Changing anarchism

a gothic body, a body that had ceased to be entirely human, involving a melding of gothic and sonic materialisms. Kelly Hurley has suggested that the principal preoccupation of British gothic fiction of the fin de siècle was the ‘ruination of the human subject’ ( 1996 : 3). It obsessively generated fictions of unstable, metamorphic bodies, disintegrating bodies, becoming

in Monstrous media/spectral subjects

Infidel Societies in this Metropolis (1800), also picked out this author ‘Mirabaud’ as a dangerous proponent of atheistic materialism, whose texts were circulating in the capital.1 Mirabaud was one of a number of pseudonyms used by Paul Henri Thiry, Baron d’Holbach (1723–89), France’s foremost atheist in the Enlightenment period. His works were published either anonymously or under pseudonyms – Bernier, Boulanger and Mirabaud – which were usually retained when they were translated into other languages, despite the French reception usually having already ascertained that

in Radical voices, radical ways
Abstract only

, Baron d’Holbach, Thomas Paine, Volney and Voltaire were frequently referred to in Freethought publications, and Freethinkers drew on these eighteenth-century discussions of materialism, religious tyranny, anti-clericalism, comparative religion and anthropological interpretations of the Bible. 72 Enlightenment ideas often reached Freethinkers second-hand, through ‘non-popular propaganda’ such as Geoffrey Higgin’s Anacalypsis (1836), which

in Infidel feminism