Night Philosophy is collected around the figure of the child, the figure of the child not just as a little person under the tutelage of adults, but also the submerged one, who knows, who is without power, who doesn t matter. The book proposes a minor politics that disperses all concentrations of power. Fanny Howe chronicles the weak and persistent, those who never assimilate at the cost of having another group to dominate. She explores the dynamics of the child as victim in a desensitized era, when transgression is the zeitgeist and the victim-perpetrator model controls citizens.

Violence is arrayed against us because we’re Black, or female, or queer, or undocumented. There is no rescue team coming for us. With that knowledge, we need a different operational base to recreate the world. It is not going to be a celebrity savior. Never was, never will be. If you’re in a religious tradition that is millennia-old, consider how the last savior went out. It was always going to be bloody. It was always going to be traumatic. But there’s a beauty to facing the reality of our lives. Not our lives as they’re broken apart, written about, and then sold back to us in academic or celebrity discourse. But our lives as we understand them. The most important thing is showing up. Showing up and learning how to live by and with others, learning how to reinvent ourselves in this increasing wasteland. That’s the good life.

Never does the patient seem more ill than when they try to order associations into a logical tale. Classical analysis sees this in terms of a repudiation of sexuality: an attempt to avoid speaking from a place of desire. But why should psychoanalysis reduce everything to sex? If sex only ever achieves partial satisfactions, fragments of pleasure, its pursuit creates our subjectivity and our world. Disorganisation & Sex argues that the sexuality of psychoanalysis is not a reductive biologism, but an archaic remainder that cannot be colonised, endlessly disorienting meaning in our everyday lives. It is our proximity to this terrain that undoes our most tedious habits, and opens onto something revelatory.

Close to spiritual anarchism, Georgia Sagri’s writing happens in the heat of negotiation. Starting in the months leading up to the occupation of Zuccotti Park in 2011, which became the movement for people’s self-governance known as Occupy, this book carries the energy and commitment of open struggle, direct address, self-organisation and public assembly. It is a critique of representation and its implicit oblivion, told through a decade of artistic and activist practice. The writing is a mode of recovery, it is pre-content shared to encourage open processes in art, thinking and action. Georgia Sagri (born Athens, 1979) lives and works in Athens and New York. Her practice is influenced by her ongoing engagement in political movements and struggles on issues of autonomy, empowerment and self-organisation. From 1997 to 2001 she was a member of Void Network, a cultural, political and philosophical collective operating in Athens. In 2011 she was one of the main organisers of the Occupy Wall Street movement in New York. Since 2013 she has been a member of the assembly of the Embros Theatre Occupation, and in 2014 she initiated Ύλη[matter]HYLE, a semi-public cultural space in the heart of Athens. She is professor of performance at the Athens School of Fine Arts.

Recorded and transcribed throughout the 1960s, Carla Lonzi’s Self-portrait ruptures the narration of post-war modern art in Italy and beyond. Artmaking struck Lonzi as an invitation to be together in a ‘humanly satisfying way’, and this experiment in art-historical writing is a testament to her belief. Lonzi abolishes the role of the critic, her own, seeking change over self-preservation by theorising against the act of theorising. Afterword by Claire Fontaine.