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The surging wave of indigenous politics, rights of nature, and social movements acting with rocks, rivers, glaciers, and lakes has brought to light an ecology of nonlife. Its protagonists are 'earth-beings,' geobodies that question deep-seated Western notions of personhood. Mountains in the Andes, erratic boulders, a landfill in the Swiss Alps, the sacred stones of the Standing Rock Sioux Reservation, and the works of contemporary artists who have engaged with nonlife reveal the subjectivity of beings that are not sentient and alive as biological organisms.

The surging wave of indigenous politics, rights of nature, and social movements acting with rocks, rivers, glaciers, and lakes has brought to light an ecology of nonlife. Its protagonists are 'earth-beings,' geobodies that question deep-seated Western notions of personhood.

The article argues that environmental planetary discourses have coalesced into the Anthropocene crisis narrative and reformulated the state of nature apparatus of Western political theory. The Anthropocene, as an ecological state of nature of late capitalism, casts light on the logics of geopower, which assembles species thinking, a fascination with nonlife and sovereignty, and the imaginary of extinction and mutation. Geopower shifts governmental technologies from human populations and their 'milieu' to nonhuman species, energy flows and ecosystems, from political economy and biopower to Earth science and systems ecology. This configuration of power suggests a shift in the neoliberal agenda and imposes the Earth as a political personage, generating threatening political myths and figures of chaos and sovereignty, such as Gaia, Chthulu and Climate Leviathans.

This paper analyzes the connection, established by Michel Foucault in The Order of Things, between the appearance of "man" as an anthropological presupposition of scientific and philosophical discourses, and the construction of a transcendental dispositif of thought. In accordance with this presupposition, the notion of life is conceived by Foucault as a by-product of Kantian modernity and inscribed within a Heideggerian ontotheology. By stressing the vitalist alternatives to this paradigm, the essay questions the hegemony of Western transcendentalism and proposes a naturalistic reorientation of Foucault's intellectual project.

The Anomie of the Earth's contributors explore the convergences between Italian Marxist autonomic theory and Latin American decolonial thinking. They reject Carl Schmitt's formulation of a universalized world order based on the Western tenets of law and property and discuss the possibilities of locally organized and autonomous self-government.

Frontmatter -- Contents -- Foreword. Anomie, Resurgences, and De-Noming -- Introduction. Autonomy: Political Theory/Political Anthropology -- Part I. Geographies of Autonomy -- 1. The Death of Vitruvian Man: Anomaly, Anomie, Autonomy -- 2. Sovereignty, Indigeneity, Territory: -- Part II. Indigeneity and Commons -- 3. Enclosing the Enclosers: -- 4. Life and Nature "Otherwise" -- 5. Mind the Gap: -- 6. The Enclosure of the Nomos: -- Part III. Forms of Life -- 7. Decontainment: -- 8. The Savage Ontology of Insurrection: -- 9. Unreasonability, Style, and Pretiosity -- 10. Re-enchanting the World: -- Afterword. Resonances of the Common -- Bibliography -- Contributors -- Index