Metaphysics has traditionally represented contingency via the modality of possibility. Contingent being is thought via the different being that it possibly can be. We claim that this mediation is an improper "exchange" of contingency. It collides with what Baudrillard calls the Impossible Exchange Barrier. If contingency is to be thought absolutely, it must be thought independently of the map of possibilities. The notion of possible states must be eradicated throughout and Meillassoux's factual speculation should find its adapted medium instead.

Presented as the Distinguished Lecture at the annual meeting of the Society for the Study of Symbolic Interaction in Boston, Massachusetts, on August 1, 2008, this article rethinks central assumptions of the interaction order as conceptualized by Goffman and others with respect to global domains of activity. It proposes two new concepts, that of the synthetic situation and that of time transactions.

Recently, economic sociologists have tended to view markets as embedded in social relations and social networks, the structures they see as defining markets and framing economic action. This chapter draws a distinction between two types of markets: those based on a network architecture where social relationships carry much of the burden of specifying market behavior and of explaining some market outcomes, and markets that have become disembedded and decoupled from networks and exhibit what I shall call a flow architecture.

What the practice of the heterolingual address evoked in me was not the sense of the peculiarity of writing for two linguistically different readerships/ rather, it made me aware of other social and even political issues involved in translation, and it illuminated what I had long suspected about the assumptions of the nonheterolingual address, namely, the homolingual address. In this respect, the practice of writing these essays confirmed what I had expected when 1 analyzed the conceptions and regimes of translation in eighteenth-century discourse in what is referred to as Japan today.

Etymologically, translation evokes an act of moving or carrying across from one place or position to another, or of changing from one state of things to another. This does not apply only to the words of different languages, but also to human beings and their most important properties. They too can be moved across all sorts of differences and borders and so translated from one place to another, for instance from one cultural and political condition to another. Thus, one can culturally translate people - for a political purpose and with existential consequences.

The title of this text is a hybrid of two existing titles. “Architecture without Architects” was the name of an influential exhibition by the architect Bernard Rudofsky at the MoMA in 1964; “Housing: An Anarchist Approach” was the name of a famous book by the English architect and anarchist Colin Ward in which the author proclaims the rights and productivity of self-built housing and squatting in postwar Europe.

Among the most provocative theoretical developments in the con- temporary humanities is what has recently been called “critical cli- mate change.”1 At once an institutional initiative and a concept- metaphor, this phrase speaks to two overlapping concerns. The first concern is the so-called anthropogenic or man-made crisis of the planetary climate system resulting inadvertently from the residual carbon footprint of two centuries of fossil-fuel capitalism centered in the Global North.

The ecological humanities works across the great binaries of western thought. We work in a time of rapid social and environmental change, and are committed to cross-cutting the divides that impede our understanding and action. This commitment has a parallel in our work toward social and ecological justice and the future of life. Those of us settler society scholars have another ethical imperative here: to be responsive to Indigenous people's knowledges and aspirations for justice. The ecological humanities thus engage with connectivity and commitment in a time of crisis and concern.

Sound can be deployed to produce discomfort, express a threat, or create an ambience of fear or dread - to produce a bad vibe. Sonic weapons of this sort include the "psychoacoustic correction" aimed at Panama strongman Manuel Noriega by the U.S. Army and at the Branch Davidians in Waco by the FBI, sonic booms (or "sound bombs") over the Gaza Strip, and high-frequency rat repellants used against teenagers in malls. At the same time, artists and musicians generate intense frequencies in the search for new aesthetic experiences and new ways of mobilizing bodies in rhythm.

"There is a Madonna at the bottom of the crystalline waters off the coast of Lampedusa, Italy, standing guard near a gap where two rocks curve in an unfinished embrace. Dead leaves and fish float above her like drifting feathers, shimmering in the swatch of sunlight that drapes across the mossy cement foundation where she rests. She is alone except for the child she holds, a hand protectively across his chest.

Speculative Realism: A One-Day Workshop took place on 27 April 2007 at Goldsmiths, University of London, under the auspices of the Centre for the Study of Invention and Social Process, co-sponsored by Collapse. Rather than announcing the advent of a new theoretical ‘doctrine’ or ‘school’, the event conjoined four ambitious philosophical projects – all of which boldly problematise the subjectivistic and anthropocentric foundations of much of ‘continental philosophy’ while differing significantly in their respective strategies for superseding them.

"Turning to space, one thing we know is that space cannot be located entirely within the sensual realm. John Locke noted that our experience of space is in some way an illusion. Everything in experience itself is flat and equidistant, as seen from the fact that babies reach with equal confidence for nearby toys, distant doorways, and the moon. Space is not directly accessible to our senses, but inferred, and this skill must be acquired at a specific point in child development. Despite what Leibniz claims, space is not the realm of relation, but of both relation and non-relation.

"Bruno Latour and Manuel DeLanda are not entirely unknown to contemporary philosophy. [...] Both authors have large international followings and can safely be described as “famous,” though I have sometimes had to explain their identities to friends otherwise familiar with the latest philosophical trends. Yet even for those who do know their books, Latour and DeLanda are usually regarded as interesting figures who lie somewhere near the fringes of current debate. Neither of them currently leads anything like a school of international philosophy, though others of their generation already do.