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.

Breaking the Curse: On Three Recent Attempts to Theorize Neoliberalism

Moose and Lon Chaney Jr. on the set of The Wolfman

I could justify this by the way I have written about werewolves and capital, but the truth is that I just like it

To begin with something of a dialectic. The strength of neoliberalism as a concept is how expansive it is; it offers not just an account of capitalism, of economic relations, but culture, politics, and even subjectivity. The weakness of neoliberalism as a concept is how expansive it is, making it possible to call everything and anything from Uber to yoga neoliberal. It proposes a night when all cows are black, or, more to the point, when all cows are entrepreneurs of their direct farm to market line of organic milk products, as competition and entrepreneurial relations are everywhere. However, to borrow a line from Marx, this excess and limitation does not go from text books into reality, but from reality to textbooks. The instability and expansiveness of the concept might just have something to do the reality of the thing. 

Memories of a Ratman: Becoming Animal in Film, Literature, and Philosophy

Film has a strange status in Deleuze and Guattari's Capitalism and Schizophrenia. There is nothing like a theory of film in the two volumes; as much as the politics and economics of representation through regimes of signs, synthesis of recording, and assemblages of expression are theorized film is barely mentioned. The two volumes have more to say about television as medium than cinema, which will of course later be part of a two volume study by Deleuze. This is not to say that it is entirely absent, and when film does appear it is not as specific medium to be considered on its own but as an illustration of concepts and problems. Which is not to say that film is marginal these illustrations engage the central conceptual problems in each book. In Anti-Oedipus Nicholas Ray's Bigger than Life illustrates the socio-historical nature of desire beyond  family confines, and in A Thousand Plateaus the film Willard illustrates the concept of becoming animal.

Becoming Spider-Man: Deleuze and the Superhero Film

In the end of Cinema, Volume One: The Movement Image writes the following about the demise of the movement image:

Certainly people continue to make [movement image] films: the greatest commercial successes always take that route, but the soul of cinema no longer does. The soul of the cinema demands increasing thought even if thought begins by undoing the systems of actions, perceptions, and affections on which the cinema had fed up to that point. We hardly believe any longer that a global situation can give rise to an action which is capable of modifying it—no more than we believe that an action can force a situation to disclose itself, even partially.

It seems to me that Deleuze's picture of the movement image lingering on might be one way to make sense of the superhero film.

You Will Not Replace Us: On Jordan Peele's Latest

Us is a strange title for a horror film. "Them" and "It" are often the go to pronouns for horror, suggesting otherness and the unknown. In contrast to this "us" is often seen as the familiar, that which is generally threatened by some unknown "it" or "them." "Us" suggests unity not division, familiarity rather than fear, and would in general seem a more fitting title for a sappy romance than a horror movie. That Jordan Peele uses this title for his film suggests how uncanny it is, and how much the divisions between us and them are going to come under scrutiny. Jordan Peele's first film, Get Out hinged on the terror of the realization that one could be betrayed by one's most intimate relationships. While Us works with very different subtexts and cultural anxieties it takes that basic uncanny sense of the foreignness and hostility of what is most familiar to new and more twisted levels. 

The Devil is in the Details: Twilight Zone's Demonology of Capital

It is impossible to overstate how much a fan I was of The Twilight Zone.  I watched every episode of the old show, it was the reason that I had a small black and white TV in my bedroom growing up; subscribed to the magazine, a magazine which covered science fiction and published original short stories; and watched the movie and reboot. 

Boiling Frogbooks: Education's Past and Future

Portrait of the author as a Hampshire Student

I graduated from Hampshire College. Not only that, but I credit Hampshire for much of my early education. It is for this reason that I have followed the news about its current troubles very closely. Hampshire's troubles, and the possibility that the college could close, feel not just like the future being cancelled but the present as well. It is like watching one's very own condition of possibility disappear. I felt the same way about the elimination of the Philosophy, Interpretation, and Culture program at Binghamton University. It is like that scene in Looper where the character in the future is literally dissected by the past. 

Class Monsters, Or Monsters of Class: Simone Weil's Contribution to a Bestiary of the Present

Simone Weil's "Sketch of Contemporary Social Life" is a text that seems oddly prescient at every turn, making Weil appear to be a seer as much as the saint she is often made out to be. There are references to what later generations would call "the culture industry," "financialization," and even the  theories of the imaginary that dominant contemporary politics. 

Working Alone in America: On Lodge 49

The rise of "prestige television" could also be told as a story of the decline of the American dream. From Tony Soprano's nagging suspicion that "The best is over" to Frank Sobotka's assertion on The Wire that "We used to make shit in this country, build shit. Now we just put our hand in the next guy's pocket," so called prestige TV has been as much about the growing awareness of industrial decline as it has been sustained by complex narratives and characterization. Like a kind of Borgesian fable, American television has improved as the thing that it was about, daily life of the middle class, has unraveled. When nuclear families do appear they are just as likely to be fronts for Soviet spies or held together by lies and brutality. No show has taken this decline more literally than Lodge 49. At one point a character even utters the line "post-industrial capitalism."

Welcome to Bizarro World: Part One

Lately, I have been thinking of Bizarro World. This is odd since I never really read many Superman comics growing up. I was mostly into Marvel comics. What I know of Bizarro world comes mainly from watching cartoons and the general cultural osmosis, despite being an obscure comic book character Bizarro even made it onto Seinfeld. What has provoked me into thinking about it is not the cultural history of the term, but its contemporary relevance. We seem to be living in an inverted world of sorts: capitalists call themselves workers, white supremacists claim to be an oppressed minority, and so on. Everything seems upside down and backwards. 

It's Competition All the Way Down: On the Spontaneous Anthropology of Contemporary Capitalism

As much as people love to cite that ubiquitous remark by Fredric Jameson about the end of the world and the end of capitalism. You know the one. There is another, less discussed line, that covers the same terrain of ideological struggle and the limits of the imagination that I prefer. It is, “The market is in human nature’ is the proposition that cannot be allowed to stand unchallenged; in my opinion, it is the most crucial terrain of ideological struggle in our time.”   

Lensgrinding: Spinoza on Work

With all of the attention on Spinoza by Marxists is is surprising how little is written about Spinoza and work. Spinoza has provided theories of ideology, of alienation, and even of the relation between forces and relations of production, it is surprising that few have remarked on what Spinoza actually says about labor or work. This is perhaps due to the fact that it would appear that there is little there, Spinoza's interests were elsewhere. There are only a few references to work in Spinoza, but I would argue that they are significant. 

Transvaluation of Values: On Lordon's La Condition Anarchique

A glimpse of the cover, title, and timing of Lordon's latest book, La Condition Anarchique might lead one to suspect that the anarchic condition it refers to has something to do with financial crises. Which goes to reaffirm what they say about books and covers. The anarchic condition that Lordon is writing about not only has nothing to do with anarchism, nor with some kind of chaos, but with the very existence of values and norms. 

We Once Were Ungovernable: On Chamayou's La Société Ingouvernable

Perhaps the best way to make sense of the present order is to consider first the disorder, the contestation of the old order. This could be considered the autonomist hypothesis applied to politics, and it is the underlying method of Grégoire Chamayou’s La société ingouvernable: Une généalogie du libéralisme autoritaire. 

Year of the Wolf, Part Two : On The Howling

Years ago I wrote what I jokingly consider my contribution to "Wolfen Studies."The other contributions to the field being Evan Calder Williams Combined and Uneven Apocalypse and Alberto Toscano and Jeff Kinkle's Cartographies of the Absolute.  In the comments to that post it was pointed out to me that Wolfen was one of three werewolf movies to be released in 1981; the other two films were The Howling and An American Werewolf in London. I initially thought of writing a post on all three, but dropped the idea. Now, years later, I returned to the notion. This October I have been watching a lot of old horror favorites from Hammer films to some classics from the eighties. I decided to rewatch The Howling. 

Halo's Return: Two Versions of the Religion of Capital

Image from They Live 

Sometimes students ask me if I think that Marx was wrong about anything. Marxists are supposedly not known for independent thought. I always have a quick and easy answer, the point of reference is not something deep in Volume Three, but in one of the most well known and most cited passages of all. I am referring to the following passage from The Communist Manifesto. 

The Myth of the Paid Protester

This is probably the worst way to begin a blog post, but I can't shake the figure of the paid protester. I am less interested in the rights fascination with George Soros (something that others could analyze better) than I am with the particular mythology of the paid protester. Although, I will say this about the former, the specter of a billionaire using his money to influence politics seems strange coming from people who ostensibly have no categorical problem with billionaires using their money to influence politics. I guess it could be understood as part of the spectacular division of capital, just as there are "woke" and "MAGA" brands, there are woke and MAGA billionaires, opposition to the specific actions of one circumvents any discussion of the entire system. 

Logic of Alternation: From Mind and Body to Material Conditions and Ideology

Presented at McGill September 2018

This is a longer version of something I posted here, presented for a discussion of Chantal Jaquet's Affects, Actions, and Passions in Spinoza. 

I intend to approach Chantal Jaquet’s interpretation of the mind and body in Spinoza somewhat obliquely by examining its possible implications for a social theory. In doing so I am following a fairly recent tendency to view Spinoza as not just an important political thinker, but also one whose account of affects, imagination, and knowledge offers profound insight on social and political life. I am thinking here explicitly of Yves Citton and Frédérique Lordon's Spinoza et les science sociales, but also more broadly Jaquet’s own work on transclasses which uses a Spinozist anthropology and ontology to examine the reproduction and nonreproduction of social relations. That is not the book that we are here to discuss, so I would like to begin my remarks on Affects, Actions, and Passions in Spinoza by putting forward something of an axiom, every interpretation of the relation of mind and body in Spinoza necessary has profound implications for how one thinks of social and political relations. 

(In)finitude's Score: On André Tosel

In some sense this is a belated response to André Tosel's passing last year. When Tosel died I was only vaguely aware of his name, I may have read an essay on Spinoza or Balibar here or there, but only knew his work by reputation. It was the initial wave of responses to Tosel's death especially this interview on Revue Période that got me interested in reading Tosel. I started by reading Spinoza ou l'autre (in)finitude and have gone through the little Emancipations aujourd'hui? Études sur Marx (et Engels), Du Retour du Religieux, and Le Marxisme du 20e Siècle, with a few more on the way.

Real World Experience: On Yves Schwartz's Experience et Connaissance du Travail.

Image from the Simpsons and Frinkiac. 

Two thoughts immediately come to mind when considering Yves Schwartz's Experience et Connaissance du Travail. The first, which provides the inspiration for the image above, is the absurdity of dragging around a nearly nine hundred French book on worker's experience and knowledge. The second, somewhat more relevant thought, is that the book in some way feels like a missing element from my education. I never heard it mentioned before I dug deep into some of the writing on work coming out of France, but I know its references from Georges Canguilhem, who wrote the introduction, to Althusser, Foucault, Levi-Strauss, and Bourdieu. I partially understand why it never was translated or made it across the Atlantic, aside from the length it is indebted to many figures that never became part of "theory," Lucien Sève for one, but the fact that it is a book on experience written under the direction of Georges Canghuilhem should at least be of interest. Foucault famously posited a line of demarcation between philosophers of experience, existentialism and phenomenology, and philosophers of the concept, Canghuilhem, the philosophy of science. Schwartz is describing an experience that is irreducible to lived experience because it exceeds and situates life, or more to the point, living labor. 

Imaginary But For Real: On Blackkklansman

Blackkklansman has come under criticism for twisting its true story into the shape of a cop film, warping any criticism of the structural violence of racism beyond recognition in the process. As Joshua Clover writes, "It is a police film the way Get Out is a horror film, adopting genre conventions to think through a particular set of problems about blackness." Except whereas Get Out uses horror to drive home the horrors of race, Blackkklansman would seem to defuse any critical force it might have in the morality and politics of the cop film.

Conscious Organs: Toward an Anthropology of Labor Power

Presented in Rome in May 2018

Conference Draft 

Buried in the back of Volume Three of Capital, Marx puts forward a thesis of determination that is different from the familiar assertion of a base. As In Volume Marx writes, 

It is in each case the direct relationship of the owners of production to the immediate producers—a relationship whose particular form naturally corresponds always to a certain level of development of the type and manner of labour, and hence to its social productive power—in which we find the innermost secret, the hidden basis of the entire social edifice and hence also the political form of the relationship of sovereignty and dependence, in short, the specific form of the state in each case. 

Cold Call Man: On Sorry to Bother You

There is no film this year that I have anticipated more than Sorry to Bother You. I have been a fan of Boots Riley since I first learned about The Coup years ago. I have heard about this film for years; bought the album but eschewed reading the published screenplay. The latter seemed like admitting defeat and I desperately wanted to see this film get made. The first rule of movies, at least in Hollywood, is that anticipation is the enemy of enjoyment. Of course this is usually because most films fail to meet our expectations, the trailer would have been enough; it is rare that a film not only exceeds our expectations but calls them into question. 

How Voluntary is Your Servitude? Voluntary Servitude from La Boétie to Marx

I have always been fairly comfortable with Deleuze and Guattari's assertion of the fundamental political question, drawing a line from Spinoza through Reich to their own writing. As Deleuze and Guattari write. 

"Why do men fight for their servitude as stubbornly as if it were their own salvation? How can people possibly reach the point of shouting “More taxes! Less bread!”?…The astonishing thing is not that some people steal or that others occasionally go on strike, but rather that all those who are starving do not steal as a regular practice, and all those who are exploited are not continually out on strike"

The Primitive Accumulation of Prehistory: On the Jurassic Park films

As a kid I was obsessed with dinosaurs. I know that there is nothing unique about this and that is precisely why I relate it. My obsession took place at a time before there was an adequate pop culture outlet for that expression. It was before the Jurassic Park films before even The Land Before Time films. So I sought out every dinosaur film I could whenever they played on the afternoon or late night movie, The Land that Time Forgot, The Last Dinosaur, Dinosaurus, etc., These films were hard to come by, and many of them are not very good at all. There is a story told in my family, a legend of sorts, of the night we all ended up in a motel while taking the yearly pilgrimage to visit the grandparents, flipped through channels only to stumble upon a showing of the  Valley of the Gwangi.  Not a great dinosaur film but one that nonetheless benefitted from the work of Ray Harryhausen. It was a different time, one defined by the scarcity of cultural products rather than their proliferation. Dinosaur films were hard to come by, and good ones less so, so a dinosaur obsessed kid took what they could.

Calling Bullshit: On Graeber's Bullshit Jobs

Graeber's book Bullshit Jobs is the kind of book I generally avoid. It is an expanded version of an essay originally published in Strike magazine. For the most part I find articles turned into books to be largely filler. The original essay or article made the point, and did so succinctly; expanding it into a book largely entails adding more and more examples with maybe a little bit of context and clarification. However, Graeber's essay was provocative enough, and close enough to my interests that I decided to read it. 

Philosophers at Work: On Alexis Cukier's Que'est-ce que le travail?

Kathi Week's book The Problem with Work opens with a paradox of sorts: political theorist should be interested in work, work makes up the most immediate and daily experience of power, hierarchy, and command, but work is considered private and social rather than political so it falls outside of the purview of political theory. A similar paradox could be said to open Alexis Cukier's book, Qu'est-ce que le travail?. Philosophers should be interested in work, work and labor are intimately implicated in not only our concepts of subjectivity and society but also transformation and change, but is rarely given the centrality it deserves. Work is simultaneously too quotidian and too broad to generate much philosophical interest.

Divisions of the Imagination: Imaginations of Division

What follows is neither the presentation I gave in Milan (in the picture above), nor the one from Rome (indicated in the picture below), but a combination of both, or more importantly, of the thoughts that emerge from the questions and conversations that followed each presentation. Why would we go to conferences after all if not to have our thoughts confronted and transformed by the ideas of others? 

Slogans and Concepts: More on The Young Marx

I was asked to write a longer review of The Young Marx to be published in Italian. I am posting the English here.

Wave of Mutilation: Marx and Spinoza in Fischbach's Philosophies de Marx

Nothing in the title or the structure of Franck Fischbach's Philosophies de Marx suggests a return to the Marx/Spinoza relation explored in La Production des hommes: Marx Avec Spinoza. The title plainly states that it is a consideration of Marx's philosophy, and the book is organized to consider Marx's philosophical practice through three different philosophical intersections, hence the plural, the philosophy of activity, social philosophy, and critical philosophy. Despite this focus on Marx, and Fischbach's turn away from the specificity of the Marx/Spinoza relation in later works that have broadened the considerations of questions of activity and the social to include everything from Heidegger to Dewey, the book on Marx ends up returning to the productivity of the Marx/Spinoza relation in the margins. 

Biographies Real and Imagined: On Peck and Barker

When I was in college I took a class on Contemporary Political Thought with Dana Villa. He would introduce every thinker, from Nietzsche to Foucault, with a few anecdotes told manly to amuse, stories of Adorno's meeting with Chaplin and the caricature of Lukács in Magic Mountain. Once the biographical gossip was dispensed with we could move onto discussing the text at hand. It is perhaps because of this that I have never been much interested in biography. 

The Means of Individuation: Castel on the Dialectics of Individuality

Images by Jacques Villeglé 

In the essay publishes as the conclusion to La Montée des Incertitudes: Travail, Protections, statut de l'individu Robert Castel gives a genealogy of the contemporary individual. First, in a line of thinking that would seem to parallel Etienne Balibar because it is one of his sources, Castel argues that the modern individual is founded upon property. As Locke argued, Though the earth, and all inferior creatures, be common to all men, yet every man has a property in his own person: this no body has any right to but himself." As Castel stresses this connection between property and individuation is not a theoretical assertion but a practice as well. Bourgeois modernity is founded upon the reciprocal connection of the individual and property.

Spectacular Compromise: Or, On the Accuracy of Broken Clocks

Much to my surprise I am going to begin this post with a citation of Ross Douthat. In a recent column titled "Woke Capital" Douthat argues that the current social consciousness of some corporations should be read along the lines of the the "Treaty of Detroit," in which the UAW agreed not to strike in exchange for benefits and cost of living increases. That Fordist compromise frames the basis by which we should understand the contemporary neoliberal compromise, a compromise not based on wages or productivity but image and identity. As Douthat writes, 

Anti-Aesthetics: Or, Towards a Spinozist Theory of Cultural Production

 Images from the short lived Black Panther and the Crew

In all of the various attempts to produce and reproduce Spinozism, creating a Spinozist account of society, economy, and politics, little attention has been paid to Spinoza's aesthetics, or really anti-aesthetics. This Anti-Aesthetics is sketched between a few scattered propositions, scholium, and other remarks that address the basis of judgements of taste and value, at every point it shows that any aesthetics is at best an inadequate idea, making effects into causes, and at worst a kind of alienation. 

Losing Strategies: Negative Solidarity as Practice

Once in class a student said, "Bernie Sanders wants to give free tuition to everyone: I can't pay for everyone else's tuition I am having a hard enough time just paying for my own." My interest in this statement has less to do with the merits of Bernie Sanders campaign, or such promises, than its strange logic. I admit that I almost had a stifle a laugh when this was uttered in class. I wasn't trying to be mean, but I thought that the student must be joking. When I saw that he wasn't, that he did not grasp the contradiction at the heart of what he was saying, it struck me as a stunning example of negative solidarity. 

Work Like It is 1999: A Year of the Refusal of Work in Film

On first glance nothing much connects American Beauty, Fight Club, and Office Space except the fact that they came out in the same year, 1999. They are distinct in terms of their genres, middle brow prestige picture, pseudo underground action thriller, and comedy, and their reception; the first was a critically lauded Oscar winner, the second a critically reviled cult film, while the third found its audience through repeat viewings on cable, making it a more passive sort of cult film. Despite these differences of genre and audience they are linked in that all films about the refusal of work.