Konstfacks bibliotek

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*008220217s2022    enk||||||b||||001 0deng| 
*020  $a9781350149724$q(hardback)
*020  $a1350149721
*020  $z9781350149731
*020  $z9781350149748
*020  $q(pdf)$z9781350149731$z9781350149748
*020  $q(ebook)$z9781350149731$z9781350149748
*035  $a(OCoLC)on1252705511
*035  $a(SE-LIBR)wb1gtjb9ts7cns12
*041  $aeng
*050 0$aBD444
*08200$a128/.5$223
*084  $aDhb$2kssb/8
*1001 $aLykke, Nina$4aut
*24510$aVibrant death :$ba posthuman phenomenology of mourning /$cNina Lykke.
*263  $a2201
*264 1$aLondon ;$aNew York :$bBloomsbury Academic,$c2022
*300  $a1 volume$c24 cm.
*336  $atext$btxt$2rdacontent
*337  $aunmediated$bn$2rdamedia
*338  $avolume$bnc$2rdacarrier
*4900 $aTheory in the new humanities
*504  $aIncludes bibliographical references and index.
*520  $a"Vibrant Death links philosophy and poetry-based, corpo-affectively grounded knowledge seeking. It offers a radically new materialist theory of death, critically moving the philosophical argument beyond Christian and secular-mechanistic understandings. The book's ethico-political figuration of vibrant death is shaped through a pluriversal conversation between Deleuzean philosophy, neo-vitalist materialism and the spiritual materialism of decolonial, queerfeminist poet and scholar Gloria Anzaldua. The book's posthuman deexceptionalizing of human death unfurls together with a collection of poetry, and autobiographical stories. They are analysed through the lens of a posthuman, queerfeminist revision of the method of autophenomenography (phenomenological analysis of autobiographical material). Nina Lykke explores the speaking position of a mourning, queerfeminine "I", who contemplates the relationship with her dead beloved lesbian life partner. She reflects on her enactment of processes of co-becoming with the phenomenal and material traces of the deceased body, and the new assemblages with which it has merged through death's material metamorphoses: becoming-ashes through cremation, and becoming-mixed-with-algae-sand when the ashes were scattered across a seabed made of fiftyfive million-year-old, fossilized algae. It is argued that the mourning "I"'s intimate bodily empathizing (theorized as symphysizing) with her deceased, queermasculine beloved life partner facilitates the processes of vitalist-material and spiritual-material co-becoming, and the rethinking of death from a new and different perspective than that of the sovereign, philosophical subject"--$cProvided by publisher.
*650 7$aDöden$0https://id.kb.se/term/sao/D%C3%B6den$2sao
*650 0$aDeath.
*650 0$aPosthumanism.
*650 0$aPhenomenology.
*650 7$aDeath.$2fast
*650 7$aPhenomenology.$2fast
*650 7$aPosthumanism.$2fast
*650 0$aDeath
*77608$iOnline version:$aLykke, Nina.$tVibrant death$dLondon ; New York : Bloomsbury Academic, 2022$z9781350149731
*852  $5Ko$bKo$hD
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^

Vibrant Death links philosophy and poetry-based, corpo-affectively grounded knowledge seeking. It offers a radically new materialist theory of death, critically moving the philosophical argument beyond Christian and secular-mechanistic understandings. The book's ethico-political figuration of vibrant death is shaped through a pluriversal conversation between Deleuzean philosophy, neo-vitalist materialism and the spiritual materialism of decolonial, queerfeminist poet and scholar Gloria Anzaldua. The book's posthuman deexceptionalizing of human death unfurls together with a collection of poetry, and autobiographical stories. They are analysed through the lens of a posthuman, queerfeminist revision of the method of autophenomenography (phenomenological analysis of autobiographical material). Nina Lykke explores the speaking position of a mourning, queerfeminine "I", who contemplates the relationship with her dead beloved lesbian life partner. She reflects on her enactment of processes of co-becoming with the phenomenal and material traces of the deceased body, and the new assemblages with which it has merged through death's material metamorphoses: becoming-ashes through cremation, and becoming-mixed-with-algae-sand when the ashes were scattered across a seabed made of fiftyfive million-year-old, fossilized algae. It is argued that the mourning "I"'s intimate bodily empathizing (theorized as symphysizing) with her deceased, queermasculine beloved life partner facilitates the processes of vitalist-material and spiritual-material co-becoming, and the rethinking of death from a new and different perspective than that of the sovereign, philosophical subject.