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"Critical theory is no substitute for historical materialism; language is not life." With this statement, Bryan Palmer enters the debate that is now transforming and disrupting a number of academic disciplines, including political science, women’s studies, and history. Focusing on the ways in which literary or critical theory is being promoted within the field of social history, he argues forcefully that the current reliance on poststructuralism—with its reification of discourse and avoidance of the structures of oppression and struggles of resistance—obscures the origins, meanings, and consequences of historical events and processes.

Palmer is concerned with the emergence of "language" as a central focus of intellectual work in the twentieth century. He locates the implosion of theory that moved structuralism in the direction of poststructuralism and deconstruction in what he calls the descent into discourse. Few historians who champion poststructuralist thought, according to Palmer, appreciate historical materialism’s capacity to address discourse meaningfully. Nor do many of the advocates of language within the field of social history have an adequate grounding in the theoretical making of the project they champion so ardently. Palmer roots his polemical challenge in an effort to "introduce historians more fully to the theoretical writing that many are alluding to and drawing from rather cavalierly."

Acknowledging that critical theory can contribute to an understanding of some aspects of the past, Palmer nevertheless argues for the centrality of materialism to the project of history. In specific discussions of how critical theory is constructing histories of politics, class, and gender, he traces the development of the descent into discourse within social history, mapping the limitations of recent revisionist texts. Much of this writing, he contends, is undertheorized and represents a problematic retreat from prior histories that attempted to address such material forces as economic structures, political power, and class struggle.

Descent into Discourse counters current intellectual fashion with an eloquent argument for the necessity to analyze and appreciate lived experience and the structures of subordination and power in any quest for historical meaning.

The Reification of Desire takes two critical perspectives rarely analyzed together—formative arguments for Marxism and those that have been the basis for queer theory—and productively scrutinizes these ideas both with and against each other to put forth a new theoretical connection between Marxism and queer studies.

Kevin Floyd brings queer critique to bear on the Marxian categories of reification and totality and considers the dialectic that frames the work of Georg Lukács, Herbert Marcuse, and Fredric Jameson. Reading the work of these theorists together with influential queer work by such figures as Michel Foucault and Judith Butler, and alongside reconsiderations of such texts as The Sun Also Rises and Midnight Cowboy, Floyd reformulates these two central categories that have been inseparable from a key strand of Marxist thought and have marked both its explanatory power and its limitations. Floyd theorizes a dissociation of sexuality from gender at the beginning of the twentieth century in terms of reification to claim that this dissociation is one aspect of a larger dynamic of social reification enforced by capitalism.

Developing a queer examination of reification and totality, Kevin Floyd ultimately argues that the insights of queer theory require a fundamental rethinking of both.

Map making and, ultimately, map thinking is ubiquitous across literature, cosmology, mathematics, psychology, and genetics. We partition, summarize, organize, and clarify our world via spatialized representations. Our maps and, more generally, our representations seduce and persuade; they build and destroy. They are the ultimate record of empires and of our evolving comprehension of our world.
 
This book is about the promises and perils of map thinking. Maps are purpose-driven abstractions, discarding detail to highlight only particular features of a territory. By preserving certain features at the expense of others, they can be used to reinforce a privileged position.

When Maps Become the World shows us how the scientific theories, models, and concepts we use to intervene in the world function as maps, and explores the consequences of this, both good and bad. We increasingly understand the world around us in terms of models, to the extent that we often take the models for reality. Winther explains how in time, our historical representations in science, in cartography, and in our stories about ourselves replace individual memories and become dominant social narratives—they become reality, and they can remake the world.