The reference in the title Riot. Strike. Riot will be abundantly clear to readers of Marx. It is reference to the formulas that open volume one of Capital, C-M-C and more importantly M-C-M' or Money. Commodity. Money Prime. It is the latter which provides the book's structuring formulation, even if it is more interested in Volume Three than One, in value theory, specifically the tendency of the rate of profit to fall as the latter has become the general ether from which to grab the present in the works of Endnotes and Theorie Communiste.
Wednesday, July 13, 2016
Wednesday, July 06, 2016
Reading Deleuze and Guattari as Marxist/Spinozists: On Guillaume Sibertin-Blanc's State and Politics
Guillaume Sibertin-Blanc's Politique et État chez Deleuze et Guattari: Essai sur le matérialism historico-machinic has been translated into English as State and Politics: Deleuze and Guattari on Marx. In the past twenty years since I first discovered Deleuze and Guattri I have gone from avidly reading everything that came out on them, at first it was a slow trickle, but as the trickle gave way to a gusher of canonization, I have become much more selective, even falling behind on some of the better books. I have a longer review of Sibertin-Blanc's book coming out with Historical Materialism, but I thought that I would post one of my responses to the book in order to mark its translation, just to suggest that it is definitely not one to skip.
Friday, July 01, 2016
One could describe the trajectory of Marxist/Spinozism in the twentieth century as a trajectory that passes from epistemology through ontology to anthropology. With Althusser the focus was on the break between the first and second kind of knowledge, with the passage from ideological imagination to adequate scientific knowledge. As much as Althusser introduced immanent causality to Marxism it was primarily an epistemological matter, of grasping the cause in and through its various effects. Negri turned to ontology, or as he often put it, metaphysics, understanding immanence as the immanence of potentia, of power. The autonomist hypothesis becomes not just a way to make sense of capital, but all of reality. Everywhere Potestas, God's power or transcendence is asserted, we must find potentia, the immanent power of social relations and the human imagination. The last, and most recent turn, found in the works of Lordon, Citton, and, in a certain sense, Jaquet could be called "anthropological." The focus is less on the problem of inadequate and adequate ideas, understood as the problem of ideology, or the self organization of power, but on desire, affects, and imagination.
Thursday, June 09, 2016
When I first wrote about The Americans I saw its premise as yet another variant on the sociopathic anti-hero that has become the mainstay of popular culture. The lies and deception seemed no different than the double lives of drug dealers, serial killers, or adulterous ad men. However, I now think that I was wrong about this, or at least the show had moved in that direction. It has the same deceptions, murders, and betrayals that make up the rogues gallery of prestige television, but unlike many of the shows that it is compared to, Elizabeth and Philip feel the effects of what they have done. The do not, like Walter White, Don Draper, and others, float above it all. They feel and struggle with every loss, with every life destroyed.
Friday, June 03, 2016
Image from George Souvlis' Facebook
Eduardo Viveiros de Castro's Cannibal Metaphysics has, as one of its many charms, one of the best polemical lines of recent memory. I am referring to the following:"Even if capital does not always act with reason, one nonetheless gets the impression that reason always delights in letting itself be roughly be taken by capital.”
Monday, May 16, 2016
Back in the days when people actually read blogs I used to get requests for guest posts, some bad, some good--all of which I declined. My response to the good ones was always "you should start a blog with that," to the bad ones I just replied, "get your own damn blog." Now I just get weird spambot requests that have keyed in on my use of the terms "unemployed," "debt," and, in a post about Breaking Bad, "rental storage units," keywords for an age of austerity. Anyway I am making an exception to the longstanding, and now irrelevant rule, to post Bill Haver's response to my recently published book, The Politics of Transindividuality. Bill Haver was my professor and dissertation director back at SUNY Binghamton, and, to be quite honest, the only reason I stayed in graduate school (I know, damned by faint praise). He is just an amazing teacher and person. As the text below will hopefully, demonstrate, Bill is the most generous and perceptive reader of texts that I have ever known, the person who can most succinctly and perceptively understand what is at stake, and examine the limits of a text.
I post this here as both a shameless act of self-promotion and promotion of Bill's work. His introduction to Ontology of Production (as well as the essays by Nishida he translated) should be required reading.
Thursday, May 12, 2016
There is a certain similarity in criticism of Sanders and Trump. I am not referring to the symmetry posited by pundits of the radical center for who every left has an equal and opposite right--the tea party and Occupy Wall Street, Fox News and CNN, Iron Man and Captain America, but to a criticism offered by those far from the radical center that argue that Trump and Sanders are not the outside of the existing political spectrum. Trump's supposedly outlandish promises to deport millions of undocumented workers is not that different from existing policy. Sander's socialism is just what a previous generation would have called a new deal democrat, or what the rest of the world calls "center-left".
Friday, May 06, 2016
At this point the observation that the contemporary superhero film is an allegory for the war on terror, like pointing out that Godzilla is about fears of the atomic bomb or that Invasion of the Body Snatchers is about communism and conformity, that has become at this point so commonplace that it barely merits interest. What is interesting, however, is the way in which in the fifteen or so years of the cultural forms dominance it has progressed with our changing anxieties about the war. At the beginning the films were all about preventing some kind of apocalyptic attack, usually on New York City, functioning as a kind of wish fulfillment of the most immediate sort. As the war on terror has dragged on, different elements of this long war have filtered into the superhero film like the way the sound of an alarm becomes part of a dream, or, to complete the Freud reference, smoke from a smoldering bed sheet. The different subplots and themes of the film read like a list of headlines about the long war, everything from post traumatic stress to drones has been addressed in inverted superhero form.
Wednesday, April 13, 2016
Necessity Passing As Contingency (and Vice Versa): On the Spinozist Distinction of the Economic and Political
Lordon speaking as part of the "Nuit Debout" protests to France's Labor Law
Earlier, when writing a brief blog review of Lordon's Imperium, I argued that what the book lacked was any account of the relationship between the economy and politics of affects, that Lordon had simply continued to think of politics, and political belonging, from the perspective of affects without considering the relation between politics and economics.
Thursday, April 07, 2016
Gilles Deleuze stated that montage is an "indirect image of time," in Vince Gilligan's Breaking Bad and Better Call Saul it is an indirect image of work, or of a temporality dominated by work. I am primarily interested in the latter show, having blogged enough about the first. I just wanted to note that it is one of the stylistic points of continuity between the two shows; that and the odd close up and point of view shots. As much as the basic form remains the same the shifting tone and content of the two shows, from drug empire to the world of law firms, shifts the way the montages function, becoming less about the fantasy of accumulation and more about the particular frustrations and hopes of work.