Wednesday, 22 December 2010
Friday, 17 December 2010
Then isn't one back to Agamben, but vectored via the tendency and w/o political hope (doh!)
Wednesday, 15 December 2010
Thursday, 2 December 2010
Monday, 29 November 2010
Thursday, 25 November 2010
A reported image of the 'Lavoisier' Tachyon transmitter
Messages intercepted by the security services include those from a M. Saint-Just, reportedly a 'violent young radical', who stated 'those who make half a revolution dig their own grave', and asked UK student protestors to look to the 5,000 workers of Sheffield who celebrated the victory of the French army at Valmy in 1792. A M. Robespierre, known as the 'incorruptible', also sent messages of encouragment, stating 'To punish the oppressors of humanity is clemency; to forgive them is barbarity.' It is thought other 'revolutionary' propoganda was transmitted, including a cryptic message from a M. Danton, ''The world is chaos. It will give birth to a god called “Nothingness”', that has left police 'baffled'.
Despite the widespread agreement of historians that there were no English Jacobins police were taking seriously the threat of 'unactuated revolutionary possibilities' as a new tactic by radicals, and were especially interested in interviewing 'Walter Benjamin', a German radical who may have had a role in transmitting the carrier wave from his desk in the Bibliotheque Nationale in the 1930s.
Friday, 19 November 2010
Monday, 1 November 2010
Alain Badiou, The Communist Hypothesis, trans. David Macey and Steve Corcoran (London and New York: Verso, 2010).
Note 6 pp.237-8
Also, I'd say that these figurations of the 'absolute', although often opposed to the Derridean/post-structuralist disenchantment with metaphysics, are definitely post-Derridean in quite a strong sense. Explicitly so in the case of Malabou, but also implicitly in Zizek (Zizek's Hegel is post-Derridean, whether Zizek likes that or not), and we could also say in terms of Badiou's ontology of sets, or Meillassoux as well. These 'absolutes' are not the usual forms/substances of so-called 'trad metaphysics'.
Galloway's own alternative 'historical materialism' is articulated through a Deleuzian/Marxian mix, with a little Stiegler, to reformulate the confluence of thought and control as the condition of thinking liberation. In terms of 'camps' I find myself in his, in that I'm more concerned with the immanent political forms of resistance, rather than some metaphysical or post-metaphysical absolute. It was interesting to hear the quote from Heidegger (presumably the 'Letter on Humanism'), in which Heidegger opposes his own engagement with the truth of Being to Sartre's engagement on behalf of beings. I'm for the ontic in this case...and so, I guess is Alexander (also interesting to think Badiou's project, especially in Being and Event (his most Heideggerean book) as the squaring of this circle).
Kant, Conflict of the Faculties
Monday, 25 October 2010
Wednesday, 13 October 2010
Tuesday, 12 October 2010
Saturday, 9 October 2010
Capital, for its part, fights to eliminate labour paid out of revenue to the extent that such activities interfere with capital using such opportunities for the valorisation of capital. It does this, for example, by closing down a public hospital or school paid for out of tax revenue or a public utility so that a capitalist can take its business. Of course, some of the workers paid out of expended revenue may also carry out operations that speed up (and may in fact be necessary for) the rotation of capital (for instance, building and repairing a public roads system out of tax money), but these activities are not themselves aimed at profit and thus the workers do not come under the terroristic discipline of profit as do workers in the banking and commerce sectors. Whenever they can, capitalists strive to replace dependents hired by the state with wage-labourers exploited by capital. Hence the mania for privatisation which has been a hallmark of capitalist development for the last twenty-five years, and has been more important for the growth of the capitalist system, through the vent provided for surplus-capital, than the reduction of the putative deductions from surplus-value by the commercial and banking capitalists in the bourgeois fraternity. Writing in 2006, Andrew Glyn underlined that privatisation has ‘reduced the contribution of government owned companies from 12% of UK GDP in 1979 to less than 2% today’. It goes without saying that the working class, composed of wage-labourers and hired dependents alike, should resist privatisation. The analytical distinction, in other words, is in the first place not a political distinction.
Friday, 8 October 2010
Tuesday, 5 October 2010
Friday, 1 October 2010
In lieu of anything useful, another quote from TC on the nature of communisation and a minor reflection, that I'd somehow like to work into my HM paper, on the usual adoption of the negative value of excrement. Thinking of Brecht's 'bad new', Freud's equation of money and excrement, and Bataille's reversal with his (non-)concept of heterology, perhaps we might re-think a 'cloacal critique', although with an awareness that metaphoric reversals of valence seem pretty cheap when, as Mike Davis points out, so much of humanity does live in excrement (and has done). Perhaps there would be someway to connect to Owen's Socialist Lavatory League, and the inadvertently apocalyptic visions in the CiF posters' revelations of apocalyptic waste burning in suburban Britain? Or, of course, and as mentioned by Owen, Evan's salvage punk re-tooling of debris. After all, to return to Marx's point that history advances by the bad side and Olson's Kingfishers, 'on some rejectamenta' is where change takes place.
Thursday, 30 September 2010
Friday, 24 September 2010
Wednesday, 22 September 2010
Tuesday, 21 September 2010
Friday, 17 September 2010
Thanks also for the kind comments on my Bataille book. The description of the audience reaction was a little depressing, although chimed with my sense that a conversation that could have taken place didn't. I doubt people will or should have much sympathy, but it's not that enjoyable being 'on stage' so to speak in such a situation. Perhaps the 'decelerationist' cold I've now acquired is true testament to the whole experience...
Btw (a), (b) (40/41), and (d) (only now, not in origin) apply to myself.
Thursday, 16 September 2010
Open invitation, please forward widely:
There is still time for you to send submissions for Big Society A window exhibition, viewed from the street4/08/10 – 28/10/10
Closing Event Friday 29th October 6.30-8.30
FINAL DEADLINE FOR SUBMISSIONS Wednesday 27 October
Wednesday, 15 September 2010
Monday, 13 September 2010
1. The traditional interpretation is that the body is absent from Hegel's philosophy and especially from the Phenomenology. 'Spirit' either has no body, or seeks to renounce the body, and so the body is negativity present or present as negativity.
3. Foucault (via Butler's reading in The Psychic Life of Power)
Conclusion: Hegel on the body
Wednesday, 8 September 2010
Tuesday, 7 September 2010
Monday, 6 September 2010
A few points disputing the clean lines of Tamas's division. First, the idea that type 1 (Roussean) involves a return to 'simpler and transparent' relations wouldn't hold up, for anthropological reasons, in the case of Mauss and Bataille. Gift economies are at least as complex, if not more, than capitalist economies, and perhaps one of the attractions of capitalist economies is that they remove all the 'messy' temporal negotiations of gift economies, gratitude, charity etc. (which often take malignant 'caste' forms of condescension - Maria Edgeworth's remarks on the need for gratitude get caught up in this very unpleasant 'economy', when it comes to servants and slaves - and Edgeworth is by no means the worst example of such problems).
Second I think Tamas lines up too clear a division of piling class malignancy onto 'pre-capitalist' caste relations. While I wouldn't want to defend the intrinsic 'goodness' of the people, nor deny the imbrication of the working class as class of capitalism, I do think he underestimates how capitalism parasites on and generates a new discourse of 'canailles'. To defend equality, to defend the fact that the working class aren't stupid, etc., may not be 'Marxist' per se but it a necessary task.
Therefore, perhaps especially in the case of crisis, I think a necessary tense and contradictory inhabiting of these two tendencies might be possible: a defence of past gains, without seeing these as Marxist, rather 'true socialism', and a re-tooling of the self-abolition thesis that does not conform to capitalism's current round of devalorisation.
A fudge then...
Thursday, 26 August 2010
Wednesday, 25 August 2010
Tuesday, 24 August 2010
The grey of the concept over the grey of the world reveals, with the end of the coloured figures in which it was given, the restoration to existence of the task of thinking itself, by itself, beyond all consistency of the figure.
September 10-12, 2010
Jan Van Eyck Academie
Please see our website for schedule and updates.
Cutting the “Not”
The question of the negative has been one of the fundamental concerns, if not the central problem, of modern and postmodern philosophy. If, since Descartes (and more explicitly since Kant), philosophy is understood as an inherently self-reflexive practice - no longer an inquiry into the essence of things, but the reflection of thought onto its own conditions and limitations - the question of the negative has risen as the necessary counterpoint to this self-reflexivity: negativity as the non-identity between subject and object, the differential correlation between thought and what is external to (and yet conditioned by) thought.
Participants include: (alphabetically)
Mark Van Atten
Rebecca Gordon Nesbitt
Susanne M Winterling
Monday, 23 August 2010
Thursday, 19 August 2010
Tuesday, 10 August 2010
Courtesy of Alberto, links to The High-Speed Society, slightly dubious but perhaps interesting collection of readings on speed/acceleration.
Here is a slightly difficult to hear video with one of the editors:
And a review in French of his work by Anselm Jappe.
Monday, 9 August 2010
Wilson is doubtless one of the most astute and opportunist bourgeois politicians anywhere today—yet his government has been the most utter and disastrous fiasco. That too is a sign of the depth and intractability of the English crisis.
As usual Nina was first (or second, via Jared), Elie Ayache's The Blank Swan.
Friday, 6 August 2010
Whereas economic regulation takes place spontaneously, through the formal properties of competition, the social regulation of conflicts, irregularities of behavior, nuisance caused by some to others, and so forth, calls for a judicial interventionism which has to operate as arbitration within the framework of the rules of the game. If you multiply enterprises, you multiply frictions, environmental effects, and consequently, to the extent that you free economic subjects and allow them to play their game, then at the same time the more you detach them from their status as virtual functionaries of a plan, and you inevitably multiply judges. The reduction of the number of functionaries, or rather, the de-functionarization of the economic action of plans, together with the increased dynamic of enterprises, produces the need for an ever-increasing number of judicial instances, or anyway of instances of arbitration.
Wednesday, 4 August 2010
in 1950 Ropke wrote a text entitled The Orientation of German Economic Policy, which was published with a preface by Adenauer. What does Ropke identify in this text, this charter, as the object, the final aim, the ultimate objective of governmental action? I will list the objectives he fixes: first, to enable as far as possible everyone to have access to private property; second, the reduction of huge urban sprawls and the replacement oflarge suburbs with a policy of medium-sized towns, the replacement of the policy and economics of large housing blocks with a policy and economics of private houses, the encouragement of small farms in the countryside, and the development of what he calls non-proletarian industries, that is to say, craft industries and small businesses; third, decentralization of places of residence, production, and management, correction of the effects of specialization·and the: division of labor; and the organic reconstruction of society on the basis of natural communities, families, and neighborhoods; finally, generally organizing, developing, and controlling possible effects of the environment arising either from people living together or through the development of enterprises and centers of production.
You will recognize this text; it has been repeated 25,000 times for the last 25 years.
As Foucault goes on to remark 'I think this multiplication of the "enterprise" form within the social body is what is at stake in neo-liberal policy. It is a matter of making the market, competition, and so the enterprise, into what could be called the formative power of society.'
So perhaps not Chesterton/Belloc, but a re-tooled neo-liberalism German style? Frankly the whole 'big society' fills me with horror so I can't check how closely the proposals match the above, confirmation / refutation appreciated (let's move into a Popperian / Lakatos space).
Monday, 2 August 2010
Of course a great deal turns on the 'vanishing'; is it simply necessary to traverse Derrida, so, as in Badiou, where difference simply becomes the everyday 'stuff' from which we have to extract the same, or Derrida offering some refinements of Lacan's analysis of the phallus. Here Derrida functions in a Wittgensteinian way as a 'ladder' that can be kicked away, or therapeutic corrective. Or, as I'd guess Derrideans might feel, is this 'vanishing' an act of repression or disavowal, leading to the hallucinatory return to Derridean positions shorn of Derrida? Having 'personally' traversed Derrida, although he hasn't vanished from my work, which could lead to the accusation this is all my projection, I don't think either of these responses are quite adequate. It's neither the case Derrida requires to be 'vanished', pending a better and more finally critique of his work than has yet appeared (and I include my critical remarks in this set) that might convince on this ground, nor that Derrida out-trumps all and every thinker.
Perhaps, instead we could start a more patient close reading, in the style of Derrida, that might analyse and be sensitive to this peculiar effects of reading that problematise priority / security and might help us re-think 'philosophy' as a practice.
As an addendum Jernej informs me Geoff Bennington (my DPhil supervisor) already said this in Interrupting Derrida, nice to know I repeat the master's words...
Tuesday, 27 July 2010
Thursday, 8 July 2010
riverrun, past Eve and Adam's, from swerve of shore to bend of bay, Ph'nglui mglw'nafh Cthulhu R'lyeh wgah'nagl fhtagn, brings us by a commodius vicus of recirculation back to R'lyeh and Environs.
Monday, 5 July 2010
Saturday, 26 June 2010
Academics, never live in the 'real world', don't understand business
Activist, never an academic, involved in the real world
Art, neither autonomous nor propoganda. Always problematising, questioning, making one think. Provocative, but never be so vulgar as to be actually shocked.
Blogs, destroying our culture or giving birth to a new public sphere. When meeting a blog writer always express suprise they find time to write it, never visit.
Deconstruction, passe, but express admiration for Derrida
Difference, see Same
Fundamentalism, condemn in all forms
Lenin, misunderstood, admire tentatively
Marxism, always teleological, stagist, and reductivist. Express appreciation for the thought of Marx, but with the proviso it won't quite do today.
The Novel, 'Dead', or 'In better health than ever (thanks to Coetzee)'
Novels, always be writing one.
Rhizome, better than trees, see Tree
Same, see Difference
Sex, now liberated
Temporary Autonomous Space, live in one
Tree, worse than rhizomes, see Rhizome
Zizek, too popular, really a Stalinist, but always provocative
Tuesday, 22 June 2010
Saturday, 12 June 2010
Thursday, 10 June 2010
His contribution, 'The Winter Wind', celebrates the "bitter wind," under whose frosty breath all the weak must die, and in which the fit will recognize each other by their red cheeks (not from shame) in order to unite in a caste of heroes ....
It's interesting to analyse, as this post does, the radicalised nihilism of such fascist/Nazi 'theories', or pseudo-theories, not least for the questions they raise about the attractions of nihilism more generally and question of active/passive/completed nihilism. In what forms do such nihilisms seem to allow/accept ther very hierarchisations and distinctions they (should) problematise? What questions does this raise for the contemporary valorisation of nihilism? Is a cosmogenic 'absolute nihilism', thinking here of Thomas Ligotti, an exit from such attractions or does it reproduce an elitism of the confrontation with meaninglessness?
Wednesday, 9 June 2010
Sunday, 30 May 2010
Thursday, 27 May 2010
Thursday, 6 May 2010
Thursday, 29 April 2010
I am writing to protest at the decision to close the philosophy department at Middlesex University and to urge you to urgently reconsider. My reason for writing is my dismay at the threat to such a valuable and internationally recognised philosophy department, and to those who teach, research, and learn in the department. Working myself in the field of Continental philosophy I have regularly attended events organised by your philosophy department, I use and engage with work published by the staff, and have personally been in dialogue with Professor Peter Hallward. I also regularly read and cite material published by the journal Radical Philosophy, which is edited from Middlesex, and I know as friends and colleagues many who have attended and graduated from the philosophy programme at Middlesex. I can personally and professionally attest to the centrality and importance of the philosophy department at Middlesex to the field, and to Britain's cultural engagement with philosophy.
The philosophy department has made a sustained, innovative, and profound impact on the field, making Middlesex known as a university that encourages and develops teaching and research that has shaped contemporary culture. Middlesex is abandoning this reputation by closing the philosophy department and, once again, I would urge you to reconsider your decision.
Dr Benjamin Noys
Reader in English, The University of Chichester
Sunday, 25 April 2010
01.05.10 > 16.05.10
GALLERY OPEN: SATURDAY > SUNDAY 1PM - 6PM
PREVIEW: FRIDAY 30.04.10 6PM - 9PM
Be the revolution of you
- Nike Ad
The individual, in truth, is nothing ... the nothing that must be dissolved into a we-subject
- Alain Badiou
Metallurgy of the Subject is an attempt to present philosophical re-conceptions of community and communism allegorically as an alchemical process of sacrificial transmutation.
Animation. Accompanied by:
Kinetic rubber sculptures jerk and flap about. Spastic decor. A chorus of idiots.