By Zoe Pilger

Publish 12 months note: First released December nineteenth 2013
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Meet 2014's so much outrageous, humorous and surprising anti-heroine: Ann-Marie.

She's 23, her existence has collapsed, and she's blaming every person yet herself. Heartbroken, skint and livid, she's confident that love - candy love! - is the reply to all of her difficulties, till she meets mythical feminist Stephanie Haight, a girl who can be her saviour - or her ultimate undoing.

From neo-burlesque pop-up strip golf equipment, to ironic Little Mermaid-themed warehouse events through ritual worship ceremonies summoning historical strength goddesses, disastrous one evening stands with extravagantly wrong males, bare cleansing jobs, a compelled visual appeal on Woman's Hour and child boomer condo events in Islington, Ann-Marie hurtles via London and lifestyles, recommended on via Stephanie, who's confident that if she will be able to retailer Ann-Marie she'll rescue a complete iteration from the curse of ironic detachment.

Fiercely smart and unapologetically wild, devour My middle Out is the satire for our narcissistic, hedonistic, post-post-feminist era.

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Additional info for Eat My Heart Out

Example text

Images have effects on our form of life not always fully reducible to linguistic parsing. And, especially when the picture with which I will be most concerned involves the body, it seems clear that comportment, gesture, sensation, proprioception, kinaesthesis, and so on play a role in generating and sedimenting our understandings of ourselves. Both Wittgenstein and Foucault would likely concur: “the human body is the best picture of the human soul,” writes the former (Wittgenstein 1958, 178); and, in the words of the latter, “the body is the inscribed surface of events (traced by language and dissolved by ideas), the locus of a dissociated Self (adopting the illusion of a substantial unity), and a volume in perpetual disintegration” (NGH 148).

Of course, the body frequently and inevitably falls outside the will’s ambit (most definitively with the inescapability of death). Our favorite response is to struggle (futilely, at least in the larger scheme of things) to remove the body from the realm of fate and bring it under the control of the will—as we see contemporary diet, exercise, and makeover regimens trying to do. The equation of freedom with control, then, combines with our perplexing failures in the case of the body to generate a frame of reference within which the philosophical possibility of our freedom as embodied subjects approaches incoherence.

For example, Drew Leder’s book The Absent Body offers an insightful and original phenomenological explanation of the plausibility of Cartesian dualism for lived experience. No simple defender of Descartes, Leder points out that critics of dualism often assume it is premised on a disocciative metaphysics that willfully neglects 24 SELF-TRANSFORMATIONS our lived experience of the body. He makes the case, however, that the body is frequently absent from consciousness in ways that facilitate, rather than running counter to, the dualist’s basic claims.

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