Why We Write: Or, Blogging as a Philosophical Practice

A collection of posts from this blog will be published as a book soon from Mayfly books. 

I am posting the introduction as well as the table of contents below. 

 

Automatic Against the People: Reading, Writing, and AI

Over the summer I posted a rant online (below after the jump), which was circulated enough that I was invited by my university to take the con position in the debate should students be encouraged to use AI in the classroom. This is what I wrote in response to that question. It is an an attempt to think about what is lost when we automate the acts of reading and writing. I am not really sure if what I wrote works, or if anyone will read it, I decided to share it here as well. 

My position is that so-called AI or Large Language Model (LLM) technologies such as ChatGPT should not be used for preparing writing assignments in college classes. There are multiple arguments that one could make against using such technologies. I am not going to address the ecological impact of AI, except to say in passing that it is substantial enough to lead companies like Google to completely reassess or scrap their objectives for lowering carbon emissions. I am also not going to address the ethical and legal issues brought up by the fact that all of these LLMs (and image generating software) are trained on published and copyrighted works. Those issues are best dealt by people who have expertise in that area. What I am going to address is what I know, and what I worry about, and that is what we lose when we automate or outsource reading and writing to technology. I am also not going to address the products of these technologies, the texts, images, and conversations that they can produce. I freely admit that they can be impressive as final products. My concern is not with the product, but with the process—with the process of reading and writing as part of education.

Towards a Genealogy of Right Workerism: Notes on the Origin of Bizarro World

 At the end of a summer with at least a little time to read books not directly connected to teaching or writing I picked up Melinda Cooper's Counterrevolution: Extravagance and Austerity in Public Finance and Stéphane Legrand's Ayn Rand: Femme Capital. The first I had been meaning to get to since it came out, and the second has lingered on my shelf for awhile. I was always curious what a French philosopher who has worked on Marx and Foucault would say about the very American (and anti-Marxist) phenomena of Ayn Rand.

Marx's Basement Demo Tapes: On Monferrand's La Nature du Capital

 

Illustrated with a few pictures of enjoying the weather

As many readers of this blog probably know, there is a new translation of Capital coming out this month. I am sure that this new translation will have a great deal of new revelations drawn from the work of considering the text in light of its multiple variations and Marx's notes.  However, it seems to me that the book that we are in need of reconsidering is not so much Capital but the Economic and Philosophical Manuscripts of 1844. 

Indentured Fan Service: On Alien: Romulus

 

I once heard someone remark about Alien that during the Reagan era the capitalist hegemony against workers was so complete that the only way to represent the struggles of working class was to set to set it in space. Such a comment is not entirely accurate about the film, it came out in 1979 after all, but does say something about its place in popular culture. Alien introduced the space worker, worried about the bonus situation and struggle with a company that deemed him or her expendable.  The space worker has appeared again and again in film, in Outland, Moon, and The Expanse. 

How to Win Friends and Influence People in the Post-Apocalyptic Wasteland: The Mad Max Films as an Introduction to Political Philosophy

 

Years ago I was teaching political philosophy and decided to do something interesting with social contract theory. I made the point that the post-apocalypse is our state of nature. Whereas the seventeenth century contemplated the nature of authority and law from the origins of society we confront the same problem from its collapse. In each case human beings outside of the state, whether prior to or post, became the basis for thinking about both human nature, and the nature of the state. I then showed a bunch of clips from The Road Warrior and other films, all of which illustrated the intersecting problem of social contract theory and post-apocalyptic films: how does one go from disorder to order, from violence to authority?

Just Vibes: A Note on Affect and Politics

 

Anyone interested in the politics of affect or the connection of affect and politics has to confront the fact that affects are not just a way of making sense of politics, but are increasingly the way politics themselves are presented and talked about. This follows a general tendency to frame not just politics, but all of social life according to the pop affect theory of vibes. 

Parallel Lines: Spinoza and Foucault (by way of Deleuze)

 

The pile that I am working through

I think that it is safe to say that Foucault never really got that interested in the revival of Spinoza that took off in France in the late sixties. As far as I can tell the only sustained reference to Spinoza appears in his lectures on the Will to Know, and there in that text, he considers Spinoza much in the same way that Nietzsche did, as someone who named the will to knowledge, but did not criticize or problematize it. As Foucault writes,

Fun with Hegel and Kojève: On Matthieu Renault's Maîtres et Esclaves: Archives du Laboratoire de Mythologiques de la Modernité

 

Perhaps it is time to have fun with Hegel. In the past year I have now read two books that have taken up a relation to Hegel that could be referred to as playful, which is not to say that the stakes or questions of these books are not serious. The first was Gray and Johnson's Phenomenology of Black Spirit, which posed the scandalous, and even heretical question, what if the subject of Hegel's Phenomenology was black. The second is Matthieu Renault's Maîtres et Esclaves: Archives du Laboratoire de Mythologiques de la Modernité. Both books in different ways show how that Hegel's thought can be all the more productive,  and all the more interesting, if one changes from the question what did Hegel mean (admittedly not an easy question) to what does Hegel make it possible to say. (Also oddly enough, both books read Hegel's dialectic against the actual struggle of Frederick Douglass to liberate himself from his master). 

Farce Before Tragedy: The Post-Satire Present

 

I used to listen to a film podcast, I forget the name of it, the worked on the premise that there were certain films, that should be outside of discussion, films so good and revered that it did not make sense to talk about them. They were put in a penalty box of sorts. I often thought the same thing about certain passages that appear again and again in theoretical and philosophical discussions of the present. A few that come to mind are Jameson's often cited remark about it being easier to imagine the end of the world than the end of capitalism, Benjamin's "There is no document of civilization which is not at the same time a document of barbarism," and Marx's first time as tragedy, the second time as farce.