Figures of the Common: Species Being, Transindividuality, Virtual Action

Paper was originally presented at the Futures of the Common conference at the University of Minnesota in 2009. Some of this has been taken up into my current work, and some of it has been abandoned. I am posting it here for the gnawing criticism of digital mice. 

The common has become a central term for political action and philosophical reflection. At first glance this would seem paradoxical; after all, Marx argued that capitalism confronts us as immense accumulation of commodities, as a situation in which all that exists, exists as a commodity, as private property. The attention to the common would then seem to be the worst sort of nostalgia, a lost Eden before the fall of primitive accumulation. Proponents of the concept, however, argue that the term does not just shed light on the origins of the capitalism, on the destruction of the agrarian commons that constituted the necessary condition for the emergence of labor power, but reveals its current function, as capital appropriates not just the commons in terms of land and resources, but the common, understood as the collectively produced and circulated knowledges, habits, affects, and concepts that produce our cultural life.[1] It is worth noting, however, that this distinction between past and present, material commons and the immaterial common, is not that rigid. 

Contradictions at Work: The Task for a Philosophy of Labor (with Hegel, Marx, and Spinoza)

Draft of Paper Presented at University of Memphis

The current economic crisis has returned the economy to the center of politics. The economy no longer functions as the silent backdrop of political contestations over rights and responsibilities, but has itself been politicized, at least in terms of rhetoric. Central to this new rhetoric of politics is the status of work, albeit in an ambiguous and contradictory manner. Occupy Wall Street, and the various occupations around the globe, framed the question of work, to the extent that they addressed in, in terms of a divide between Main Street and Wall Street, a divide between those who work, producing goods or at least services, that could be useful and beneficial to society, and those who only exploit this labor, whose elaborate and complex formulas for generating debt, and thus have no productive value or worth in society. It is a division between productive labor and unproductive labor, workers and parasites. This division is mirrored, which is to say reflected and inverted, in the rhetoric surrounding various government programs for austerity, cutting social services and programs, which are almost always framed in terms of “putting people to work” of ending the “entitlements” which have coddled the retired, disabled, or lazy, allowing them to parasitically live off of the hard work of others. We are no longer haunted by the spectre of communism, but by the spectre of the free-loader, but the identity of this free-loader is shifts across the political spectrum. Work is thus the basis for a left populism or right populism, in each case “work” represents the people, the masses, the majority, whose interest and efforts need to be defended against a parasitic minority of either venture capitalists or state employees, the unemployed, and retired. Between this war of competing populisms there is the social and technological transformation of work, the growing realization that the jobs, especially those that sustained the idea of a “middle class” jobs that provided a degree of comfort, security and stability, might be gone for good, replaced by some combination of technology and outsourcing. (When the New York Times columnist Ross Douthat imagines a world without work things have gotten very weird). Work is placed at the center of political life, defining the people, and the exact moment when its technological and political conditions are radically changing.

We Other Cannibals: Viveiros de Castro and Deleuze and Guattari

I have always been more on Team Anti-Oedipus than Team A Thousand Plateaus. Partly this is autobiographical. I read Anti-Oedipus at a very impressionable time, too soon--in undergrad. I picked the book at City Lights in San Francisco partly because Hampshire Professor Margaret Cerullo had a blurb on the back. (This was the old Minnesota copy with the cover designed by Harold and the Purple Crayon.) At the time I was trying to navigate the world of "theory," designing my own major which combined anthropology and philosophy. I was positioned to understand less than a quarter of it, but the rest I thoroughly enjoyed. I stayed up all night on a red eye reading it. The other reason that I have continued to gravitate towards Anti-Oedipus, writing on it and teaching it, is that I felt that I could do more with it, plug it into my various conceptual machines, producing readings of primitive accumulation and Marx's ontology. In contrast to this A Thousand Plateaus seems to descend down so many rabbit holes that I cannot follow. I just don't know enough about birdsong and geology (another reason that I will never be a speculative realist, I suppose).

A Brief Encounter: Between Analysis and Affect

I was introduced to David Lean's A Brief Encounter by Slavoj Zizek and Sophie Fiennes A Pervert's Guide to Ideology.  The film is about a married doctor and a woman (also married) who meet in a train station and fall in love. The film documents their brief affair against a stifling atmosphere of propriety in Post-World War Two England. 

Hitchcock in the Age of Psychopharmacology and Finance: On Side Effects

Steven Soderbergh is a somewhat mercurial director. He more or less started "independent film" with Sex, Lies, and Videotape in 1989, but then went on to spend subsequent decades making everything from Julia Robert's star vehicles to a two part epic about Che Guevara. Soderbergh seemed to be at times deliberately avoiding the trappings of the auteur to cultivate the idea of a jack of all trades that shifted from the bloated star vehicles of Ocean's Eleven to the intentional obscurity of Bubble, adapting everything from Elmore Leonard to Franz Kafka in between.

Deviant Gesture Catalog: Between Mechanization and Spectacle

Lately I have been interested in the question of gesture. This interest is framed by two different lines of inquiry. The first, and dominant, one is in the transindividual dimension of gestures, or, perhaps gesture as a way of both illustrating and examining transindividuality. While gesture is not specifically named by Gilbert Simondon, the dominant theorist of transindividuality,  there is a great deal of interest in it by Paolo Virno, Bernard Stiegler, Yves Citton--although only the last specifically names it as such. The general problem is the same, however, gestures, habits, and comportments are both the constitution of collectives and individuals. Gestures mark one's historical moment, one's class, nation, and other groupings, but also define and delimite a singular way of inhabiting the world. 

The Imaginary Institution of Realpolitik: Or, When Theory Becomes Practice

Hegel wrote that all events in history occur twice, he forgot to add: the first time as theory, the second as reality. This is of course not the famous passage from Marx, but it did occur to me in thinking about contemporary politics. For decades, at least throughout the eighties and nineties, there was a great deal of attention paid to "the imaginary." This imaginary was approached from multiple angles, with multiple theoretical sources, Lacan, Spinoza, Castoriadis, and qualified alternately as social, political, and historical. However, this work, the work on the politics of the imaginary was left to comparative literature departments and continental philosophers. Real politics, it was claimed, were always elsewhere, where competing interests and perspectives debated.

Captain Contingent Versus Doctor Necessity: The Rise of The Superhero Genre

Illustration from Sean Howe's tumblr

A combination of vacation travel reading and gifts made it so I read Dan Hassler-Forest's Capitalist Superheroes: Caped Crusaders in the Neoliberal Age and Sean Howe's Marvel Comics: The Untold Story over the same few weeks. At first glance these books could not be more different. Hassler-Forest's book deals with the superhero film viewed from the perspective of the political and cultural transformations of the post 9/11 era. In sharp contrast this treatment, Howe's book is a kind of "inside baseball" look at the history of Marvel Comics. Hassler-Forest's book is an entry in Zero Books catalogue, which seems destined to  single-handedly rescue cultural analysis from the excesses of cultural studies and the dismal "philosophy and [blank]" series at Open Court. Sean Howe is an entertainment journalist of a more traditional variety, albeit one whose "Deep Focus" series on films also tries to traverse the no man's land between the popular and the scholarly.  Despite these differences of perspective and approach, the two very different books converge on a singular object of inquiry, that of a dominant cultural form, the superhero comic and film.

What Remains of an Emancipation: Lincoln and Django Unchained

If the predictions of the handicappers and insiders are correct, then 2012 will prove to be a strange year at the Oscars. It will include two films that deal with slavery. This breaks not only a long trend which has kept slavery out of American cinema, at least in the post-civil rights era, but with the general trend of comfortable distance that defines the pictures that win awards, films of safely bygone atrocities with heroes one can "identify with." Slavery featured more prominently in the age of apology and justification, forming the basis for the two canonical films, Birth of a Nation and Gone With the Wind, than it has in the decades in which racial hierarchy has been openly contested.

Politics of Transindividuality: Some Preliminary Remarks on Citton's Renverser l'insoutenable

The revival of interest in Simondon's term transindividuality to thematize social relations has raised the question of what a politics of transindividuality would mean, or what the very concept of transindividuality offers for politics. As Alberto Toscano argues, this question has as its basis the lack of any real political dimension to Simondon's thought. Despite this lack, or maybe because of it, much of the contemporary revival of Simondon in such thinkers as Stiegler, Virno, Balibar, and Citton, is political, or social-political in orientation. That last qualification is important, because it is my contention  that what is at stake in Simondon's concept of transindividuality is not just a rethinking of "the political" (do we really need another?) but a rethinking of the relation between politics and economy.

Insiders and Outsiders: Season Three of Treme

Season Three of Treme is perhaps the season in which the show final came into its own, developing its own particular narrative structure. Sadly it will also be the last full season of the show. Comparisons with The Wire are still unavoidable, but at least at this point they suggest a real difference--a different idea--and not just the relation of lauded original to failed copy. David Simon initially suggested that the difference between these shows was one of positive and negative. As Simon states, Treme is in part an argument for the city.

Towards a Spinozist Critique of Political Economy

The encounter between Marx and Spinoza that ran through late twentieth century Marxist thought was primarily organized around three axes. The first, or at least most well known, is Althusser's use of Spinoza's critique of teleology, anthropomorphism, and anthropocentricism to develop the matrix of every possible theory of ideology, effectively shifting ideology from a critique of this or that content of thought to its fundamental orientation, The second, at least in terms of notoriety, is Negri's expansion of living labor into constitutive power through Spinoza's concept of the conatus. Spinoza makes it possible to see the productive labor underlying every institution and imaginary representation, becoming adequate to the age of real subsumption. A third direction could be represented by Alexandre Matheron who develops both a Spinozist account of social relations, a transindividuality avant la lettre, and an expanded definition of alienation. This set of labels is admittedly reductive, but it has the sole merit of underscoring the fact that much of the Marxist engagement with Spinoza has been on the terrain of politics or ideology rather than economy.

Negative Prefiguration: Flexibility, Capitalism, Imagination

During my last few years of High School I worked at coffee shop, part time during the school year and full time during the summers. This job continued through the first few summers of college. My shifts were eight hours, from either six in the morning or three in the afternoon, with two fifteen minute breaks, and a half-hour lunch break. These shifts had the usual peaks and lulls that defined the food industry, mornings would begin with a rush of office workers ordering coffee and bran muffins and evenings would begin with people ordering coffee and desert before dissipating into a crowd of those too young to frequent bars as well as the late night writers, scribblers, and mumblers. 

Screening Responsibility: On Compliance

If you have heard about Compliance, you have probably heard one or more of three things about it, that it is based on a true story, that it covers the same issues of authority and obedience that were explored in the famous Milgram experiments, and that the film provoked people to walk out of its Sundance premiere. These three facts triangulate in particular ways, and some might argue that the first two explain, or ameliorate, the third. This is especially true of the claim “Based on True Events," which flashes in bold letters during the opening credits. Veracity functions as an alibi. Horrible things can be shown because they are true. 

Our Nature is to Change Our Nature: Bertrand Ogilvie and Political Anthropology

"Nature and education are somewhat similar. The latter transforms man, and in so doing creates a second nature." Democritus

The idea of “second nature” is one of the longest standing philosophemes in the history of philosophy. Its origin can be traced to Democritus’ writing on education and habit and from that point onward it appears quite frequently in the history of philosophy, reappearing in the a long history of thinkers that includes Aristotle, Pascal, and Hegel. Given that the theme often asserts both a default, a lack of instinctual determination, and an excess, the possibility of constituting memory and habits, it is possible to argue that “second nature” is the concept of the human underlying any humanism. As longstanding as the concept is, however, it often functions as that which is implicit in a discussion of habit or memory, rather than an explicit theme. The philosopheme names and enacts a relation between excess and default. Bertrand Ogilvie has broken this trend, placing the concept front and center in his new book, La Second Nature du Politique: essai d’anthropologie négative. 

After the Future(s): On Looper

"The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language."--Karl Marx

"Time travel has not yet been invented. But thirty years from now, it will have been," is the opening narration that sets up Rian Johnson's Looper. The movie is set in 2044, a time before the invention of time travel but after its effects. It is a movie with two futures, neither particularly good. Time travel, it appears, was no sooner invented than it was outlawed. It is only used by criminal syndicates some thirty years in the (second) future, where it is apparently easier to send a man back in time than it is dispose of a body. 

"Be More Productive": Marx, Foucault, Macherey

Crappy image of a Foucault Loves Marx T-Shirt

"La nécessité dans la liberté : c’est la grande invention du capitalisme." Pierre Macherey

The good folks at Viewpoint have published a (new) translation of Michel Foucault's "Les Mailles du Pouvoir." This was originally a lecture that Foucault gave in Salvador, Brazil. It was published in Dits et Écrits, but was not included in the truncated Essential Works of Michel Foucault, a collection which is less an abridged version of the comprehensive French collection than it is a repackaging of Foucault's already published works. Unfortunately, "Essential" is less a descriptive term than it is a performative one, and this collection will probably be the official word on Foucault's writing. Which is too bad, the "Mesh of Power" (to use the name of the translation) is one of those texts that, to borrow a phrase from Foucault, would have saved many of us a lot of time. By "us" I mean those that were interested in the relation between Marx and Foucault.

The Previous Post Continued: Parting Thoughts on Breaking Bad's Fifth Season

In Book Two of  the Politics Aristotle famously criticizes those who pursue wealth without limit, those who fail to understand that wealth acquisition should be subordinated to household management. Much of the discussion on this passage focuses on the distinction between "proper" and "improper" use as precursors of use value and exchange value. The proper use of a shoe being wearing it and the improper use being its exchange. Those who pursue wealth, who endlessly accumulate, forget that the proper use of money is a means of exchange, not accumulation.

Be Your Own Boss: Breaking Bad and the Entrepreneur

The arc of Breaking Bad has been described by its creator, Vince Gilligan as going from "Mr. Chips to Scarface" as Walter White, the show's central character, makes the transition from high school chemistry teacher to drug kingpin. This probably best describes the show in a nutshell, and I would say that even at that the level the show is fairly innovative. Repetition defines television, and crafting a show in which the protagonist becomes a villain is a provocative experiment, flying in the face of conventional wisdom which sees any deviation from a show's initial premise as "jumping the shark." However, I think that show becomes even more interesting if you scratch beneath the surface, and see how much it has to do with work and the ideal of liberating oneself from work through the fantasy of being an entrepreneur. 

Is it Simple to be a Philosopher in Marxism?

In nineteen seventy-five Louis Althusser presented one of his best, and underrated essays, titled “Est-il simple d’étre marxiste en philosophie?” Intended as part of his Doctorat d’ État, and thus functioning as a summary of much of his writing up until that date, the essay outlined the conflict between the demands of philosophy and Marxism. 

Endless Mutation: Reboots and Sequels

All illustrations of this post from 4 Color Process. 

This review begins with a thesis, which is not a hypothesis since it is not my intent to test it but to apply it. The theses is as follows: cinematic reboots are the screening of the relation between the forces and relations of production. At the level of forces there is the ceaselessly revolutionizing technology of special effects, which date everything instantly, justifying a new reboot every few years. However, this technological upgrade can only be successful, can only become a film, if it manages to capture some shift in the political and cultural climate, therelations of production.

Strong Interpretation: Citton’s L’Avenir des Humanités

It is perhaps a matter of common knowledge that the humanities, philosophy, literature, classics, art history, as well as history and the “soft” social sciences, are under attack. This attack is generally framed in terms of the general logic of austerity, which views the idea of any education that is not directly and immediately job preparation, as something which we as a society could afford once but can afford no more. The humanities are seen as luxuries of more opulent times, a claim that may surprise anyone who has actually worked in the humanities. Against this brutal logic of austerity, which also views retirement benefits and dental plans as “luxuries,” there have attempts to defend the humanities. These defenses generally take two forms: some accept the premise that argues that higher education is job preparation, arguing for the marketable nature of the core skills of the humanities, such as critical reading, writing, and thinking; while a second set of arguments rejects the premise of marketability, arguing instead that higher education has lofty goals than just preparing workers. Critical reading and writing train political subjects, the citizens rather than employees of tomorrow.

Corporate Imaginations: In Praise of Weyland-Yutani

The films Alien, Aliens, Bladerunner, Terminator, They Live and Robocop were, in varying degrees, all formative films for me. This is in part their timing, all of the films were produced and released in the late 70s and 80s, and readily available in the decade of the VHS player. They are the films of my adolescence and thus helped me transition from my youthful love of robots and Star Wars into more sophisticated ideas of what science fiction was capable of. These films were gateway drugs to Philip K Dick and Frederick Pohl (and, much later, Kim Stanley Robinson, Ken Macleod, and China Mieville). In some sense this period was a kind of renaissance of sci-fi film, situated between the rise of special effects and the decline of the globalized film into sequels, prequels, and remakes, and I was at the perfect age to enjoy it. Beyond timing, these films all have one thing in common, they all deal with the corporation as something of an antagonist Weyland-Yutani, The Tyrell Corporation, Cyberdine Systems, and Omni Consumer Corp are as much the villains as the aliens, androids, and robots. My enjoyment of them was also a shift in my understanding of the world. They were my transition from evil empires to exploitation, from Star Wars to class war. 

Centaurs and Bloodworms: Multitude and Nature in del Lucchese and Sharp’s Studies of Spinoza

We must be living in a renaissance of Spinoza studies. The “dead dog” of past generations has becoming a thriving pack. I refer not just to the often cited studies of Matheron, Macherey, Negri, Balibar, and Morfino, but the new books that appear every year. What does this turn to Spinoza mean for philosophy? Or, what does it mean to be a Spinozist today? I ask this question to interrupt the unstated stakes of nearly interpretation of a philosophy, which is often nothing other than a battle for “intellectual hegemony.” This battle takes two forms: first, one argues for the superiority of a specific philosopher, Spinoza, Hegel, Heidegger, or whoever, then one argues as to why their particular interpretation of the philosopher in question is the correct one. It is game with diminishing returns, one might gain a few new acolytes but the audience gets smaller and smaller. Despite the diminishing returns, this remains the primary business model for philosophical work.

Sing Me Spanish Techno: Spinoza and Stiegler on the Politics and Semiotics of Disindividuation

Spinoza and Stiegler are both transindividual thinkers. In the first case this is avant la lettre, Spinoza innovative conceptualization of desire, affects, and individuation preceded Simondon’s particular conceptual neologism. In contrast to this, Stiegler announces his debt to Simondon’s concept on practically every page, transindividuality remains a central conceptual point of theoretical reference, remaining constant in the readings of Husserl, Heidegger, Freud, and Leroi-Gourhan.

Avenge Me: The Avengers and the Culture Industry

I did not think that I was going to write anything about The Avengers. This is partly because I am too busy writing, book writing, to really do much blogging, but also because I did not think anything of it. I enjoyed, but I did so in a kind of moment of absolute regression. The Hulk smashed things, Thor wielded his hammer, humorous quips were uttered, and things went boom. To quote Adorno, "It is no coincidence that cynical American film producers are heard to say that their pictures must take into consideration the level of eleven-year-olds. In doing so they would very much like to make adults into eleven-year-olds." On that level the film succeeded, I felt exactly like I did leafing through marvel comics at Comics Closet or reading comics in the back of the bus with Chip Carter. 

Revolution in Theory/Theorizing Revolution: On Hardt and Negri's Declaration

Michael Hardt and Antonio Negri, Image from Artnet

It is easy to imagine Hardt and Negri's Declaration as something like a revolution in terms of at least the form and content of its publication. In terms of form, it is a self-published text, appearing first on Kindle, then on Jacobin, all of which should be followed by a pamphlet (and no doubt multiple pirated versions on scribd and other sites). Two things can be said about this format. First, it is something of a reversal of the event that was Empire, in which Antonio Negri co-published a book with Harvard Press, bringing autonomia into the mainstream. Over ten years ago it was an event that one of the most notorious figures of the Italian left was publishing with the bastion of academic respectably: now it is a matter of two of the biggest names on the left publishing on their own. However, it is still a publication; as cheap as the 99¢ price is, it is still a price. The ebook/pamphlet is copyrighted. That it is a work arguing for the common appears under the rules of private property is a point that has already generated some criticism. This transformation of format is matched at the level of content, Declaration opens with a declaration that it is not a manifesto. Once again, this is a point of distinction with Empire, which was hailed or lambasted as the new "communist manifesto." The difference here is not one of analysis, but of the changing social and political terrain. As Hardt and Negri write, "Today’s social movements have reversed the order, making manifestos and prophets obsolete." Declaration reflects, albeit in a somewhat distorted way, some of the shifts in theoretical production provoked by the series of struggles from Arab Spring to OWS, namely the shift from books to websites and pamphlets.

Choose Your Apocalypse: Cabin in the Woods

OK. first and foremost, Spoiler alert. You've been warned. 

Kampus Life: The University in the Age of Austerity and Neoliberalism

Once, years ago, I happened to read a science fiction novel called Kampus by James Gunn. I am not sure why, other than the fact that I used to read a lot of science fiction. I probably picked it up at a used bookstore, enticed by the cover. 

After Alienation: Activity and Passivity in Work and Consumption

Debates about alienation with respect to Marx tend to focus on its philosophical underpinning, its humanism and essentialism. This is perhaps due to the immense influence of Althusser. Philosophically Althusser was right in turning our attention away from the half worked out notebooks on alienation, burdened by various anxieties of influence, and towards Capital, towards exploitation and the value form. However, their is an affective dimension to alienation as well, and part of its appeal, its long history in the works of the Frankfurt School, existentialism, punk rock and comic books, has to do with the way it captured a particular sensibility, a particular structure of feeling. This particular feeling appears to have been on the wane for quite sometime.

Meta-Fiction: The Comic Book (Politics and Narrative, Part Two)

Lets begin with a story, I decided to read Yves Citton's Mythocratie because I was interested in his reading of Spinoza that I encountered in other contexts. It just so happened that soon after I wrote the blog post on that book I also received a copy of Christian Salmon's Storytelling: Bewitching the Modern Mind which Citton cites (actually two copies, but that is another story). As the title suggests, Salmon's book is also about narrative as a tool for marketing, management, and politics. At this time I also started reading Mike Carey and Peter Gross' The Unwritten series based on a recommendation from my local comics shop, which also deals with the stories and their power. Narrative is not something that I am "working on," Spinoza, or post-Spinozist understandings of transindividuality are, but one thread led to another, and ended up intersecting with my reading of comics, something I rarely blog about (no one can confess everything). These two errant threads began to connect in something that suggested more than serendipity when the latest collected volume of The Unwritten was titled "On to Genesis," a pun that would seem to invoke Simondon's ontogenesis. So as my work and entertainment intersected I decided to make a "busman's holiday" of it and write about The Unwritten.

Owls at Dawn: Hegel, Weeks, and the Problem with Work

Hegel famously proclaimed that the owl of Minerva flies at dusk, that an age could only be comprehended in thought as it fades. Any attempt to extract predictions or descriptions of the present from his writing seems doomed from the beginning. However, Hegel’s Philosophy of Right offers an account of the contradiction of work that would seem to contain a kernel of the present. This contradiction comes to light in any attempt to resolve the problem of the rabble, of those who have lost their jobs to the perfection of the division of labor.  The rabble have not only lost their income but their social standing. As Hegel writes: 

Starting from Year Zero: Occupy Wall Street and the Transformations of the Socio-Political

Day and Night, by Occuprint

To consider what Occupy Wall Street has to do with philosophy, to Occupy Philosophy, is already to depart from one of the longstanding dictums of the relationship between philosophy and political invents. I am thinking of Hegel, who as much as he argued that philosophy is its own time comprehended in thought, also famously argued that philosophy can only comprehend its own time retrospectively, can only paint grey on grey once the ink has dried. Occupy, or OWS to use a preferred moniker, preferred not because it ties the movement to the hashtag, making it one of the many instances of the supposed twitter revolutions, but because it abstracts the movement from a specific place making it a general political transformation and not a specific occupation, is very much an active movement. Any statement about it, about its ultimate meaning, possibility, or limitations, must confront the fact that it is still in the process of shaping and forming.

Finite Dialectics: Hegel in Balibar's Citoyen Sujet

As I have noted elsewhere, Balibar includes Hegel in his list of transindividual thinkers, but as such he is something of an exception to the list that also encompasses Spinoza, Marx, and Freud. The latter three are foundational to Balibar’s project, appearing as early as Lire le Capital, albeit some between the lines, and have been the subject of books and essays. Hegel has always been an outlier in this sequence, the enemy of Althusser’s early project and only occasionally showing up in later works. This has changed a bit as of late. 

Futures Past: Mission: Impossible--Ghost Protocol and Hugo

Two quick capsule reviews/analyses:

The Mission: Impossible films come closest to realizing the ideal of a film franchise. They are barely sequels, with minimal narrative threads connecting them, and cannot even be considered remakes or reboots. They are the same basic formula, international intrigue and high tech gadgetry, offered to a series of different directors, DePalma, Woo, Abrams, and now Bird, who become regional managers, adding their own panache and style to the central brand. 

“Let Me Tell You of the Time that Something Occurred”: On Yves Citton’s Mythocratie: Storytelling et Imaginaire de Gauche

Before approaching the idea of “storytelling” that is at the center of Citton’s book, Mythocratie: Storytelling et Imaginaire de Gauche it is important to situate his position with respect to some of the dominant strands of Spinozism. 

Reproducing Relations: On Communization and its Discontents

This is not intended as a review of Communization and its Discontents. If I were to write a review of the book it would simply be: it is a good book, you should read it (hell, you can even downloaded it for free, so there is no excuse not to). This is intended instead as a series of provocations for further reflection.

Horrors Old and New: Remaking Reality

"Horror consists in its always remaining the same—the persistence of 'pre-history'—but is realized as constantly different, unforeseen, exceeding all expectation, the faithful shadow of developing productive forces."—Theodor Adorno

I read somewhere, I do not remember where, that Richard Connell's The Most Dangerous Game is the most frequently filmed, and remade, story. The story, which was first made as a film in 1932, is so simple that it is more of a template for remakes than a story. A man, a hunter, is shipwrecked on an isolated island, where he encounters a even greater hunter, an aristocrat in self imposed exile. The aristocrat shows his new guest his estate, including his trophy room, and eventually proclaims his boredom with hunting. He has hunted all of the world's game, and has come to the conclusion that man is the most dangerous game, the only one that provides sport. The hunt then begins, the aristocrat, the great hunter pursuing the lesser hunter. The tables are eventually turned and the hunter becomes the prey (again). Like I said, it has been remade dozens of times, and has been used by countless tv shows. (of course in some variations the hunter is an alien, but the basic idea holds.)

Debt Collectors: The Economics, Politics, and Morality of Debt

Any philosophical consideration of the politics of debt must perhaps begin with the fact that the entire rhetoric of debt, owing and paying one’s debts, is at once a moral and an economic vocabulary. This point is related to, but opposed to, Nietzsche’s well-known argument in the Genealogy of Morals. Whereas Nietzsche argued that morality, guilt, was simply debt, a payment in suffering for those who could not pay the price, an examination of debt reveals how much paying ones debts, paying one’s bills, is a moral imperative as much as an economic relation.

Forgotten History: Finally Got the News

I do not have much to say about this, but I had to share it far and wide. It is a clip from Finally Got the News, a film about the League of Revolutionary Black Workers. It is inspirational and a reminder of how much we, all of us who are protesting Wall Street, are perhaps finally getting the news. These guys were critiquing Wall Street before it became cool to critique Wall Street.

Constituent Comics: Antonio Negri Illustrated

One of the first texts that introduced me to the Italian political traditions of Operaismo and Autonomia was Italy: Autonomia, Post-Political Politics published by semiotext(e). I found my copy at Moe’s books in Berkeley, and for years it was the pride of my little library. This was years before it was reprinted. I would show it to friends, and offer to make copies at work for whoever was interested, my personal act of auto-reduction and sabotage. I poured over the writings of Negri, Tronti, Bifo, and Virno, struggling to make sense of concepts that would change me over years to come. At the end of this book there is a comic by B. Madaudo Melville, detailing the kidnapping of Aldo Moro. This was immediately legible, brought to life in slashes of ink that immediately suggested a tumultuous time with thick strokes of ink.

The Social Individual: Collectivity and Individuality in Capitalism (and Marx)

This is the video of a talk I gave at Utah Valley University in September. It was aimed at an audience of undergraduates, so it is very pedagogical and unfortunately a bit dry.

Text of the talk, which I did not exactly stick to, is after the break (for whatever reason the endnote links do not work).

Getting to 99: Between #OccupyWallStreet and Mic Check!

Signs I made for my local Occupation

The potentials and contradictions of the OccupyWallStreet movement are far too many to enumerate. They are nothing other than the potentials and contradictions of the current historical conjuncture. We should not be surprised that is has shown itself to be racist and patriarchal in places, after all we live in a racist and patriarchal society. Moreover, we should not be surprised that its anti-capitalism is highly ambiguous if not out an out contradictory, with cries of “capitalism not corporatism” coexisting alongside “Abolish capitalism.” We perhaps should be surprised that it exists at all. 

The Politics of Composition: A Few Thoughts on Occupy Wall Street

Photo from Maximum RocknRoll's Facebook feed 

Franco “Bifo” Berardi’s After the Future opens with a question, a question that defines the current political moment. As he writes: 

Viral Morality: A Few Remarks on Contagion

Let us begin with a few often repeated arguments about horror films. These are not so much theories, but things that "everyone says," statements that appear occasionally in film reviews without justification or citation. First, horror films are the way in which a society or culture confronts its fears. Although confront is not quite the right word, since the whole point is that these fears appear only in a mediated form, masked by monsters and aliens. Godzilla is a stand in for atomic war, body snatchers for communism or McCarthy conformism, vampires for sexuality, zombies for consumption etc. Second, horror movies, as well as disaster films, allow the audience to play God, to view some people as fit to die and others to live. This dimension of films is highly moralistic and often racist (the black guy dying first is almost a meta-cliche), as the final credits close on the surviving virgin or restored family. We might call these two things the "spontaneous philosophy of the horror film."

I Owe You an Explanation: Graeber and Marx on Origin Stories

 

The story of so-called primitive accumulation is well known to readers of Marx. This story was political economy’s way of understanding the origins of capitalism, explaining how the world was divided into workers and capitalists. The story is a kind of grasshopper and ant tale, of those who save and those who squander, although Marx gives it a different literary spin. As Marx writes: 

 

Primer for the Post-Apocalypse: The Hunger Games Trilogy

Up until now I have avoided the trend of adults reading young adult fiction. I have never read a single Harry Potter book, but I have seen a few of the movies, and I have avoided Twilight as much as possible. (Of course it is nearly impossible to completely avoid such mega-media events, I find myself picking up references to these things, to “Team Edward and “Team Jacob” by sheer cultural osmosis.) This avoidance of young adult fiction came to an end with The Hunger Games. I picked up the first book out of curiosity, having heard a few of the details through osmosis, and found myself tearing through all three fairly quickly, they were this summer’s beach reads (concealed by the blank slate of a kindle). 

"Live Every Week Like it is Shark Week": Remarks on the Ecology of the Mediasphere

Friday morning, as the local and national media went on a feeding frenzy of sorts over Hurricane Irene,  complete with radar maps and rain-coated correspondents bracing themselves against the wind and rain, the following image, taken of a TV set in Miami made it onto youtube and into my facebook news feed.

Please Be Aliens. Please Be Aliens: Limits of the Apocalyptic Imaginary

Aliens have made it the news at least three times in the last week. This is fairly impressive considering the fact that there have been no shortage of actual events to report on (stock market collapse, the fallout from the Uk riots, Syria, etc.). This could be taken as symptomatic of the usual August slow news cycle, less a reflection of an actual lack of newsworthy stories than a collective decision not to reflect on the world.  Past Augusts have brought us such stories as "Shark Attack Summer." August is the month dedicated to frivolous stories that make the rest of the years sound bytes  and pseudo-events look serious by comparison. Taken together, however these reports construct an interesting snapshot of our existing political imaginary, the reflection of our social and political condition in our avoidance of it. 

The House Always Wins: Austerity Breeds Austerity, Repression Breeds Repression

I have not written anything about the riots/insurrection/looting in the UK for the simple reason that I do not know enough about the context and conditions (of course this hasn't stopped others from doing so). I to not plan to change that now, but I did find an interesting response about the backlash by Owen Jones, author of Chavs: The Demonization of the Working Class. As Jones states:

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Ape Like Imitation: Repetition and Difference in the Planet of the Apes

The Hollywood tendency towards repetition, towards reproduction of the same, which reaches its culmination in recent reboots and remakes must, despite itself, confront history. History not in the sense of fashions, dates, and technology, but the historicity that defines a moment, its structure of feeling--history at the level of subtext rather than text. 

Red Spinozism: Towards and Against a Spinozist Theory of Alienation

It is possible to understand the interest in Marxist Spinozism, Spinozist Marxism, or, as Alberto Toscano once put it, Red Spinozism, as a kind of funhouse mirror, where the concepts from one philosopher take on new shapes and forms when reflected through the other. The two most well known of Marx’s concepts that have made it through this hall of mirrors are ideology, which has been refracted through Spinoza’s theory of imagination and the first kind of knowledge in Althusser, and living labor, which has been expanded to an ontological level of production through Negri’s reading of the productive nature of reason and desire. Moreover, Spinoza’s concepts of structural or immanent causality have been read through the mode of production and the multitude has been read through class struggle and the autonomist hypothesis. I hastily list these different concept refractions and transformations in order to stress that has been absent, namely alienation.

The Road Home: Treme Season Two

After two seasons Treme still does not elicit the passion and dedication that can be found among fans of The Wire. One common complaint heard about the show is that it is dull, that it takes forever for things to happen, and in place of events or plot we get long musical numbers. I don't agree with this criticism, but I do think that it gets to the central question of the show: what is it about? and what does it mean for something to happen? As innovative as The Wire was it was still at its core a police show, and as much as it troubled the narrative logic and politics of the typical police procedural, replacing the weekly convictions of Law and Order with bureaucracy and pointless investigations, it was still punctuated by the events of the police show, arrests, convictions, and murders. As Wendell Pierce, who plays Antoine Baptiste, has agued, Treme is as much about culture, how it is produced, sustained, and destroyed, as it is about New Orleans.

A Million Blooms: Tiqqun and Negri on the Actualization of Ontology

With the publication in English of This is Not a Program, Tiqqun brings to light a certain insurrectionist critique of Negri (and Hardt’s) position. Broadly speaking this critique takes two forms. First, there is a critique of the valorization of immaterial labor. This critique does not concern the descriptive accuracy of the term, the continued existence of material production, but its political efficacy. For Tiqqun the valorization of immaterial labor is consistent with the values of the capitalist economy. As Tiqqun write, “Proletarian self-valorization, theorized by Negri as the ultimate subversion, is also taking place but in the form of universal prostitution.” Tiqqun thus joins the chorus of those who prefer the refusal of work, the quotidian negativity of sabotage, to the valorization of the communicative capacity of contemporary labor. Second, and related, Tiqqun argue that Negri underestimates the reality of exploitation. This can already be seen in the argument about immaterial labor, which, for Tiqqun, is less the condition for revolution than subjection, but comes to the front in their critique of biopower. Quite simply, Tiqqun contest the division (Hardt) and Negri make between biopower and biopolitics (itself modeled on the division of potestas and potentia). In a vein similar to Steven Shaviro, Tiqqun contest that such a division, between transcendence and immanence, could not be said to make any sense in Foucault’s analysis. Biopower was always already produced from the immanent and contingent ground, that is how it has worked. 

Periodizing the Present: Nostalgia in X-Men: First Class and Super 8

A quick glance at this year’s slew of summer blockbusters suggests a noticeable turn to other historical moments: Captain America, Pirates of the Caribbean, Cowboys and Aliens all suggest that this years escapist entertainment is trying to escape the present. Of course such period escapism is not new, but it is striking against the usual tendency of remakes, which set everything in the eternal present with the most current B-list actors, pop songs, and hairstyles. (As I suggested earlier, the remake is an evasion of history) Within this crop of movies two films stand out in that they are not just set in the past, but set in the film styles and conventions of a bygone era. These films are X-Men: First Class and Super 8. 

Capital (The Book and the Totality): On Jameson’s Representing Capital

It is impossible not to compare Representing Capital: A Reading of Volume One with last year’s The Hegel Variations: in each case it is a rather succinct reflection, a  brief examination of one of the books that is a pillar of Jameson's thought. This book too has a pedagogical quality, which is not to say that it is pedantic at all, just that it is easy to imagine the book as stemming from a seminar. Like the previous book it offers reflections on themes central to Jameson’s work, such as dialectic and history, as well as some engagements with the broader intellectual horizon, including some surprising remarks on Heidegger’s critique of technology. 

Social Life: Towards (Spinozist) Socio-Political Thought

The socio-political, or the social, has been out of favor for some time now. Perhaps this started with Hannah Arendt’s influential critique, which defined the social as the nebulous space that blurred the necessary distinctions of home and polis. Beyond that, and closer to hand, there was perhaps the dominance, semantic and otherwise, of the ethico-political; a phrase that was initially associated with Foucault but soon spread to various attempts, including those that were anti-Foucauldian, to articulate politics with ethics. Politics would be henceforth founded on ethics, whether it be the ethics of human rights and communicative reason or the infinite alterity of the other. The dominance of this term was followed by the recent revival of the political, understood as prescription, or the axiom of equality, separated from any engagement with economy or society. This evasion of the social at the level of political thought has been doubled with rise of new materialisms that define the material is cosmological or vital terms, throwing out the “historical” or “dialectical” baby with the correlationist bathwater. 

The Affective Composition of Labor

Of all the various concepts, innovations, and interventions of “autonomist Marxism,” perhaps the most well known is the so-called autonomist hypothesis. This idea, first developed by Mario Tronti, and publicized by Michael Hardt and Antonio Negri, fundamentally argued that resistance precedes and prefigures exploitation. The appeal of this hypothesis almost goes without saying, it makes it possible to see not capital, or Empire, everywhere, to see living labor and the multitude in place of exploitation and domination. However, its limitations are just as clear, it is too easy to simply identify this “hypothesis” with an unproblematic assertion of the ubiquity of resistance, of an insurrection that it is all the more impotent as it is everywhere. Thus, as something of an alternative, I propose that we take a different concept as our starting point, one that is perhaps more analytical, more of a conceptual problem than a political assertion. This concept is “class composition,” which can be broadly defined as an examination of the social, technological, and political composition of class, the structure of work, its relations of command and hierarchy, as well as the political articulation of the class, its cohesion and antagonism. 

Reanimating Dead Dogs: Foucault on Political Economy

It is perhaps true that every generation treats the revered thinkers of the previous generation as a “dead dog,” to quote Marx’s famous phrase. When I was in grad school I remember that Sartre in particular was dead to us, too tainted by humanism to be interesting. This was of course a shame. From a rather cursory observation of current conferences and publications it seems that a similar fate is befalling Derrida, Foucault, and Lyotard. This may just be another example of a generational shift, but it also may have to do with the revival of interest in Marx and Marxist thought. (The "dead dog" of their generation.) Thus, focusing on one of these figures in particular, namely Foucault, I offer the following two paragraphs, paragraphs edited out of a published piece, as something of a provocation.