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McCaffrey, E (2016)
Publisher: The Johns Hopkins University Press
Languages: English
Types: Article
  • The results below are discovered through our pilot algorithms. Let us know how we are doing!

    • 1. www.visualaids.org.
    • 2. Dallas Buyers Club, dir. by Jean-Marc Vallée (2013), DVD.
    • 3. In The Already Dead: The New Time of Politics, Culture and Illness (Durham: Duke U P, 2012), Eric Cazdyn argues that we are living in an age when the idea of a cure for terminal illness has been replaced by a “chronic mode, a mode of time that cares little for terminality or acuteness […]. If the system cannot be reformed (the cancer eradicated), then the new chronic mode insists on maintaining the system and perpetually managing its constitutive crises, rather than confronting even a hint of the terminal” (5).
    • 4. Humoralism in HIV autopathographies is by definition contextual. Given the global impact of HIV infection, my argument is reinforced by key examples from the French tradition and enhanced with reference to a number of relevant American cultural and medical practices.
    • 5. Hervé Guibert, À l'ami qui ne m'a pas sauvé la vie (Paris: Gallimard, 1993).
    • 6. David Caron, AIDS in French Culture: Social Ills, Literary Cures (Madison: U of Wisconsin P, 2001); Ed Cohen, A Body Worth Defending: Immunity, Biopolitics and the Apotheosis of the Modern Body (Durham: Duke U P, 2009).
    • 7. Philippe Ariès, Western Attitudes toward Death: From the Middle Ages to the Present, Patricia M. Ranum, trans. (Baltimore: John Hopkins U P, 1974).
    • 8. Michel Foucault, Dits et écrits, 1976-1988 (Paris: Gallimard, 2001), 50.
    • 9. My reference to Baudrillard in this context is purely medical. Baudrillard's writings on HIV in the 1980s were characterised by rabid homophobia, which earned him inclusion on Act Up's “black list.”
    • 10. Jean Baudrillard, La transparence du mal: Essai sur les phénomènes extrêmes (Paris: Galilée, 1990), 71.
    • 11. This argument is developed extensively in Cazdyn's work.
    • 12. I use both words in a socio-political context in which the processes of normalization and universalization are reset within a democratising republic that officially recognizes difference instead of paying lip service to it.
    • 13. Re-republicanization is a way of underlining the transition from a symbolic vision of “l'homme républicain” to a more flexible and practical accommodation of “la personne républicaine” that incorporates greater ethnic, religious, and sexual diversity.
    • 14. Jacques Derrida, Le toucher, Jean-Luc Nancy (Paris: Galilée, 2000), 111-12.
    • 15. “We find similarities in the ways we are different from one another and differences in the ways we are the same. That we are able to do this is a function of the genuinely historical process that is human ontogeny.” Christina Toren, “Comparison and Ontogeny,” in Anthropology by Comparison, Andre Gingrich and Richard Fox, eds. (London: Routledge, 2002), 187.
    • 16. www.visualaids.org.
    • 17. Michel Foucault, L'archéologie du savoir (Paris: Gallimard, 1969), 127.
    • 18. David Caron, The Nearness of Others: Searching for Tact and Contact in the Age of HIV (Minneapolis: U of Minnesota P, 2014), 24.
    • 19. Jacques Lacan, Le séminare VII. L'éthique de la psychanalyse (Paris: Seuil, 1986), 37-45.
    • 20. Claudia Benthien, Skin: On the Cultural Border between Self and the World (New York: Columbia U P, 2004).
    • 21. Tim Dean, “Mediated Intimacies: Raw Sex, Truvada, and the Biopolitics of Chemoprophylaxis,” Sexualities, 18 (2015): 234.
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