By Marina Prentoulis and Lasse Thomassen After the financial crisis and the square movements of 2011 and beyond, we have seen the emergence of a new breed of political parties:
von Amadeus Ulrich I Das Buchcover von Foucault and Neoliberalism zeigt Michel Foucault vor einem blutroten Hintergrund. Er trägt eine dunkle Anzugsjacke, die zerläuft wie Tinte, und dreht den Betrachtenden den Rücken
von Nello Fragner Als Sina Holst mich fragte, ob ich zum Sammelband Wege zum Nein einen Text beitragen wollte, saßen wir einander gegenüber und hatten Blickkontakt. Es berührte mich zu
Für eine Kunst (-wissenschaft) der Komplexität.[1] Birte Kleine-Benne Abstract Mit einer Auswahl an kunst- und medienwissenschaftlichen Fragen (I.), künstlerischen Beispielen (II.), kunsttheoretischen Perspektivverschiebungen und konkreten Vorschlägen für den Kunstbetrieb (III.) sowie
von Kilian Jörg featuring Alf Hornborg “I am very happy to announce that – with the kind support of the Arts&Science Department of the University of Applied Arts and Im_flieger – I managed










It’s hard to point to a single moment when society became “digital.” There was no switch flipped overnight, no clear before and after. Instead, what we’ve been living through is
The 1996 U.S. presidential election is often remembered for something political analysts called the “gender gap.” Women voted for Bill Clinton over Bob Dole by a wide margin (59% to
Most people roll their eyes when they hear the word “affirmations.” And honestly, that reaction makes sense. A lot of what circulates online feels fake, overly positive, or completely disconnected
There is a strange feeling that defines the present moment: the sense that everything is speeding up, yet nothing is truly moving forward. Technology becomes more powerful every year, communication
It is possible for acts of care to be simultaneously admirable and politically problematic. Caring for others, communities, or democratic processes may improve immediate conditions while still unintentionally sustaining systems
Abstract When humanity faces the possibility of self-destruction, is survival the only meaningful question left? Or should we also ask whether different kinds of “ending” exist—some imposed by a few,