We Other Monsters: Living in the Interregnum with Citton and Rasmi

From Retro-Scifi arts instagram page

Yves Citton and Jacopo Rasmi's book Générations Collapsonautes: Naviguer par temps d'effondrements either arrived at the best time or the worst time.  It showed up in my campus mailbox in the week before spring break. Under different circumstances this would be a great time to get a surprise book. However, this year, the week before spring break was also the week that I learned that my campus would be closed after break, and all classes moved online, it was also the beginning of social distancing, and a week in which I did many things, visit friends, go out to eat, practice aikido, for the last time. In other words, I received it as the world began to collapse.

The Procession of Monstrosities: On the Ghoulish Turn of Contemporary Capitalism

What Follows is heavily indebted to a conversation about zombies and vampires at Red May Seattle in 2017, and is in some sense written as a reflection on the powers of collective thinking (in other words, I am not entirely sure who said what about zombies versus vampires)

In Capital Marx  famously writes, 

"Capital is dead labour, that, vampire-like, only lives by sucking living labour, and lives the more, the more labour it sucks. The time during which the labourer works, is the time during which the capitalist consumes the labour-power he has purchased of him."

It is a great line, one that gave birth to not only memes but also entire subfield dedicated to the analysis of monsters in capital. What follows is a contribution to that study. 

The Return of Lucien Sève: On the Anthropological Turn of Contemporary Marxism

The young Lucien Sève looking a lot like Jon Hamm

In graduate school I only knew one thing about Lucien Sève and I do not even think I had the facts straight. I knew him only as Althusser's interlocutor within the PCF, and I think that I imagined him as some kind of party apparatchik. I only corrected this image very lately, after reading Yves Schwartz as well as Isabell Garo and André Tosel. What is striking to me about Sève's work, at least as much as I have read, is how much of it anticipates and intersects with the anthropological turn in contemporary Marxism, in the work of Balibar and Virno.

Romero Prepared You for This: Lessons from the Dead Films for Getting Through a Pandemic

1. The television (and the internet) will always be on, filling up time. That is their job. It doesn't mean that you have to watch, or that the information will be useful.

When Sequels Become Self-Aware: On Terminator: Dark Fate

I give blood regularly, platelets actually. I started giving blood in high school when it could get you out of class. Sometime ago I was convinced to start giving platelets. There is a tradeoff to this, you recover more quickly from giving platelets but it takes nearly three hours when everything is said and done. Oh, and once you give platelets the red cross will hunt you down for the rest of your life asking you to give again and again. The big plus is that you get to watch a movie. 

Marx's Finitude: On Hägglund and Tosel

Image from here

One of the many merits Martin Hägglund's This Life: Secular Faith and Spiritual Freedom is that it makes a connection between finitude, our mortality, and not only Marxist but the broader product of democratic socialism (Hägglund's democratic socialism often sounds a lot like communism, but life is too short to mince words). For far too long, in philosophical circles, finitude, the fundamental fact that we are going to die, was see as the exclusive purview of Heidegger with all of its corollaries of authenticity, individuality, and seizing one's historical destiny.

Be Fooled By the Rocks that I Got: On Uncut Gems and Contemporary Subjectivity

The question of the relation between the individual psyche and social relations is a perennial question. This is largely due to the fact that we are so ill-prepared to understand it. The fields of psychology and sociology each claim one side of the relation as their domain pretty much ensuring that the question will not be properly posed, let alone answered. With the division of labor in academia is left to its own devices we have the world of film (and television) which gives us figures that are at once singular, reflecting their own neurosis, and general, expressing in their own way the cultural moment. 

Follow Your Passion: Subjection and Subjectivity in Macherey's Sagesse ou Ignorance

I am eventually going to get to a point about obedience 

and posses (multitudes)

The recently published Sagesse ou ignorance? La Question de Spinoza constitutes a return to Spinoza by Pierre Macherey, who after dedicating much of the 90s to a thorough study of the Ethics has spent the last decade or so writing on everything from "daily life," "utopias," "the university," to a general examination of subjection and subjectivity in contemporary philosophy. While it could be argue that all of these studies were undertaken in a "spinozist way" they where largely free of references to Spinoza. These books were driven less by names and figures in the history of philosophy than the perennial problems of political and social life. Macherey's return to Spinoza is not a simple retreat into scholarship for its own sake, but a return infused by the intersection of politics and philosophy.  

The World as Affect and Institution: On Lordon's Vivre Sans?

Frédéric Lordon's latest book, Vivre Sans? Institutions, Police, Travail, Argent... is a conversation with Félix Boggio Éwanjé-Épée (who among other things runs the great review Période), although one in which Lordon's responses to Éwanjé-Épée's questions. Lordon uses the reflection to situate his particular Spinozist/Marxism (perhaps more adequately grasped as a kind of left Spinozism) with respect to both traditions of radical thought, Badiou, Deleuze, Agamben, and Rancière, and the current radical movements, Gilet Jaunes, ZAD, and the invisible committee. In doing so Lordon  not only begins to clarify his own conception of a politics of  affects and institutions, but also continues to develop a Spinozist (rather than a Marxist-Spinozist) concept of politics.

We Are All Servants: On Class and Subjectivity in Parasite and Knives Out

A common thread connects Parasite and Knives Out, two of the best films of the year. That thread is not just the representation of class, but more specifically the servant as kind of figure of class struggle. At first glance this is surprising, nothing seems more archaic, more out of touch with the existing labor relations than a household servant. In different and contradictory ways these films illustrate that in age of service jobs and emotional labor the servant has gone from being a remnant of feudal era to the closest one can get to a universal figure of alienation.

Must Love Dogs: Animals and Racism in the Age of Trump

Trump is not a dog person, or, for that matter, a cat person. He is supposedly the first president in a century to not have a pet. Past presidents have had dogs, cats, horses, even alligators. While many animal lovers breathe a sigh of relief at such news it has recently taken a strange turn. After a long history of resorting to dog as his favorite phrase of contempt, he tweeted praise of a Belgian Malinois named Conan used in the raid on Abu Bakr al-Baghdadi. Even going so far as to retweet a doctored picture of him giving the medal of honor to the animal, adding that the real dog will be visiting the White House soon. 

Negative Solidarity: The Affective Economy of Austerity

An Earlier Draft of this paper was presented at the Libidinal Economies of Crisis Times Conference

Spinoza’s question of political thought, “why do the masses fight for their servitude as if it was salvation” has taken on a unanticipated economic and social relevance since the post-2008 economic recession.Displaced from its seventeenth century context, of taxes and bread, wars of glory, and despots, it is possible to see a struggle for servitude in the way in which the masses clamor for more jobs, more austerity, and more persecution of the disadvantaged in the name of fiscal discipline. The blog Splintering Bone Ashes has dubbed this particular struggle for servitude “Negative solidarity.” Negative solidarity is defined as “an aggressively enraged sense of injustice, committed to the idea that, because I must endure increasingly austere working conditions (wage freezes, loss of benefits, declining pension pot, erasure of job security and increasing precarity) then everyone else must too.” 

We Are the Robots: Division of Labor/Divisions of Society in the Automated Society

The number of popular books on work, books aimed beyond the narrow confines of specific disciplines, outnumbers the numbers of academic books, or more to the point, the number of books in philosophy by a ratio of at least five to one. A quick browse of Amazon (more on that company later) reveals a surprising number of books on automation, uber, service economy, etc., and that is not even counting the books that are aimed less at understanding work than reinforcing its ideology, the Seven Habits of Thoroughly Intrepellated Subjects., etc. While there has been a rising number of books within the critique of work, Weeks, Fleming, etc., these books tend to be from the perspective of sociology, political theory, or even management studies rather than philosophy. (Extending the scope beyond the Anglo-American world does change things a bit, in France at least Philosophy of Work is more than an oxymoron). 

Modes of Materialism: Spinoza and Marx (Again)

Spinoza and Bento

The different Marxist approaches to Spinoza can be viewed through the different aspects of Spinoza's thought they take up, often corresponding to different parts of the Ethics. For Althusser it is epistemology (and Part Two as well as the Appendix to Part One), for Negri it is ontology (roughly Parts Three and Four), and for Lordon it is Anthropology (and Part Three). Of course things do not always score so neatly, there are also those thinkers that traverse ontology, epistemology, and anthropology, an approach that is fitting for philosophers not animated by such scholastic distinctions. However, all of this is to introduce André Tosel's Du Materialisme de Spinoza. 

What I am Working On: Two Quotes on Marx and Work

This  post is more on the spirit than the letter of Tronti but I thought that I would use

the image of this french translation now that it has been rendered obsolete by the English translation

In general it is bad form, not to mention questionable scholarship, to treat Marx like some kind of scripture, quoting specific passages rather than looking for the overall logic or idea. Despite this injunction I often find myself obsessed with a particular passage from Marx (hell, I wrote an entire book that is a commentary on one passage from the Grundrisse).  In my defense this is because, as many readers of Marx will recognized, Marx's mature thought, from Capital onward, often crystalizes in incredibly provocative and polemical passages that stand as mountains above the arid plateaus where linen is exchange for coats. Speaking of arid plateaus the first passage that I have been obsessed with comes from Volume Three where Marx writes. 

Alternate Ending: On Once Upon a Time...In Hollywood

Susan Willis argues that post 9/11 America is haunted by its own contingency. The instillation of Bush into power via the Supreme Court gave is presidency an air of the unreal. The possibility of another timeline, that of the Gore presidency hung over everything like a shadow. This sense of contingency was doubled by 9/11 which despite its trauma always seemed like something that might not have happened. If this contingency was not enough there was The West Wing on television, a liberal fantasy of a different America. Different timelines become less an abstract possibility and more of a virtual reality. 

What Deleuze and Guattari Get Wrong (About Capitalism).

From Zazzle 

As I have said elsewhere, I consider the theory of capitalism put forward in Capitalism and Schizophrenia (especially Anti-Oedipus) to be a response of sorts to the definition of capital as ceaseless modernization that Marx places at the center of The Communist Manifesto. 

Interpellated Strategically: on Jean-Jacques Lecercle's De l'interpellation and Isabelle Garo's Communisme et Stratégie

The concept of Interpellation is perhaps one of the few concepts of Althusser's to make it outside the orbit of his circle to become a general theoretical concept. It remember one year in which it seemed everywhere, showing up in books by Judith Butler and Donna Haraway. This has very uneven effects, people who are more thoroughly engaged with Althusser will point out that concept comes from a fragmentary essay, identified as "Notes towards an investigation"itself part of a draft manuscript. Its best insights are derived from either Spinoza or Lacan (depending on who you ask).

Doppelgängerland: The New Monster is Us

Monster come in cycles. Werewolves wax and wane in and out of cultural visibility, and even vampires disappear and return. There might even be an end to zombie movies someday. Perhaps the current period will be known as the year of the doppelgänger. I am referring not only to Jordan Peele's brilliant Us, but also the return of the mirror universe in Star Trek: Discovery and Counterpart on Starz. If one wanted to add a literary reference one could include Ted Chiang's story "Anxiety is the Dizziness of Freedom." (I know that there might be more stories and novels, I just reading Exhalation now and cannot resist plugging it).

Unwritten: On Richard Seymour's The Twittering Machine

Academia functions by specialization. We are all divided into our respective fields, philosophy, sociology, economics, political science, etc., and then once more into the subfields, methodologies, etc. Keeping on top of the relevant material keeps us in our little cells. Publish or perish to the extent that it still remains the law of the land has as its corollary survive by specialization. Academics are like exotic tropical fauna that survive only within a particular niche.