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To grieve, and to make grief itself into a resource for politics, is not to be resigned to inaction, but it may be understood as the slow process by which we develop a point of identification with suffering itself. The disorientation of grief-“Who have I become?” or, indeed, “What is left of me?” “What is it in the Other that I have lost?”- posits the “I” in the mode of unknowingness. But this can be a point of departure for a new understanding if the narcissistic preoccupation of melancholia can be moved into a consideration of the vulnerability of others. Then we might critically evaluate and oppose the conditions under which certain human lives are more vulnerable than others, and thus certain human lives are more grievable than others. From where might a principle emerge by which we vow to protect others from the kinds of violence we have suffered, if not from an apprehension of a common human vulnerability?
(via doodgewoonenmoeg)
«Contre-Courant» : le face à face Badiou-Rancière
Jacques Rancière publie ces jours-ci Le Fil perdu, réflexion sur les rapports qu’entretiennent la fiction moderne et la politique, à travers une série d’études consacrées à Flaubert, Conrad ou au poète anglais Keats.
Understanding Patriarchy by bell hooks - AudioZine
30:48 - Understanding Patriarchy - By bell hooks - MP3 - PDF - Torrent - Archive…
(via livemasbrand-deactivated2017053)
Unir dans l'acte de résistance “l'œuvre d'art” et “la lutte des hommes”. Car, étrangement la philosophie ne figure pas dans le destin de la résistance. Si Deleuze cite Malraux affirmant que l'art est “la seule chose qui résiste à la mort.”, alors l'art ferait ce que ne fait pas la philosophie.
The concept of the totalitarian State applies only at the macropolitical level, to a rigid segementarity and a particular mode of totalization and centralization. But fascism is inseparable from a proliferation of molecular focuses in interaction, which skip form point to point, before beginning to resonate together in the National Socialist State…
…What makes fascism dangerous is its molecular or micropolitical power, for it is a mass movement: a cancerous body rather than a totalitarian organism. American film has often depicted these molecular focal points; band, gang, sect, family, town, neighborhood, vehicle fascisms spare no one. Only microfascism provides an answer to the global question: Why does desire desire its own repression, how can it desire its own repression? The masses certainly do not passively submit to power; nor do they “want” to be repressed, in a kind of masochistic hysteria; nor are they tricked by an ideological lure. Desire is never separable from complex assemblages that necessarily tie into molecular levels, from microformations already shaping postures, attitudes, perceptions, expectations, semiotic systems, etc. Desire is never an undifferentiated instinctual energy, but itself results from a highly developed, engineered setup rich in interactions: a whole supple segementarity that processes molecular energies and potentially gives desire a fascist determination. Leftist organizations will not be the last to secrete microfascisms. It’s too easy to be antifascist on the molar level, and not even see the fascist inside you, the fascist you yourself sustain and nourish and cherish with molecules both personal and collective.
Gregory Bateson, Steps to an ecology of mind, Ballantine Books, New York, 1972, pp. 3-8
Introduction to Spatial Justice (¼)
Doreen Massey, Chantal Mouffe and David Harvey in dialogue about the relationship between space and politics. This first video focuses on what Doreen Massey has to say on this relationship, however I would recommend watching all four videos that captures the full content of the symposium.
‘The Centre for the Study of Democracy’, University of Westminster in collaboration with the ‘Westminster International Law & Theory Center’ and the Spaces of Democracy/Democracy of Space Network’ held a one-day workshop on Spatial Justice: Radical Spacial Foundations. (2011)
Gilles Deleuze, Negotiations
1109-83: here.
(via heteroglossia)
(Source: ninfaarbulu, via heteroglossia)
An intellectual discussion.
Nietzsche leaves no space for selfappraisal, a crystalline, relentless reflection emerges on every conclusions horizon and ever again he employs a ball-peen hammer of critique to shatter his newly won being into a million pieces, receding from the very hook of his existence and plunging into a new nothing.
Would he not have gone mad for us… we would have no reason for sanity in this society of the spectacle
En hommage à Maurice Blanchot
Émission “Les Vendredis de la philosophie - Archives :
En hommage à Maurice Blanchot : Entretiens avec Roger Laporte”.
Par Marc-Hubert Floriot et Bruno Sourcis.
Émission diffusée sur France Culture le 30.11.2007.