Krzysztof Kieslowski: I’m So-So…(1998) dir. Krzysztof Wierzbicki
Three new publications:
> “Philosophy, Science, and Virtual Communism,” Angelaki 20(4): Link, Liberated
> “The State, Concept not Object: Abstraction, Empire, Cinema, ” parallax 21(4): Link, Liberated
> “Confronting Connectivity: Feminist Challenges to the Metropolis,” Communication and Critical/Cultural Studies 12(5): Link (live Nov 19), Liberated.
This is the abstract for a co-written presentation I will be presenting at the MLA Subconference in Vancouver, BC in about a week. Perhaps I will see some of you there.
“Above all,” co-founder of the Edufactory collective Gigi Roggero writes, “[The Production of Living Knowledge] inquires into the new production of subjectivity: the category of living knowledge is the attempt to reread the Marxian concept of living labor within the present context.”n1 His project grows out of a collective effort by Edufactory to identify how the university exists as a space of struggle, but also how it serves as apparatus that captures social knowledge to prevent its becoming-common. For them, the politics of the university is “how to collectively re-appropriate the university;” their answer is to “face this problem from within.”n2 Continue reading “Militancy, Antagonism, and Power: Rethinking Intellectual Labor, Relocating the University”
Highlights from Ray Brassier’s quite substantial critique of “communization”:
Endnotes “argue (rightly, in my view) that there can be no exit from the capital relation because it constitutes us: ‘What we are is, at the deepest level, constituted by this relation, and it is a rupture with the reproduction of what we are that will necessarily form the horizon of our struggles.’11 Thus there can be no secession from the capital relation, only its abolition. Communisation is the name for this abolition-in-process.” Continue reading “Representing Abolition: A Critique of Communisation”
The State as a Virtual Object [[or how Max Stirner can get you hanged]]
Rethinking Marxism 2013
PS: after discussing it w/ Gregg Flaxman, I’ve decided to “deontologize” the whole paper to sharpen the ontology/virtuality divide.
Japanese director Nagisa Oshima’s 1968 film “Death by Hanging” begins with the execution of an ethnic Korean man, R. Miraculously, the hanging does not kill him; in fact, its only effect is that it erases his memory (08:23). Taken by surprise, officials debate the law and decide that execution is only just if a person realizes the guilt for which they are being punished (10:55). In an effort to make R admit guilt for a crime that he has no memory of committing, the officials simulate his crimes, which only leads to an absurd comedy of errors that exposes the racist, violent dimension of the nationalist law and history. R finally admits to the crimes but he maintains his innocence, which motivates him to debate the officials (49:30). “Is it wrong to kill?” R asks. “Yes,” they respond, “it is wrong to kill.” “Then, killing me is wrong, isn’t it?” R replies and then extends his argument “… A fine idea. First we kill the murderer… …then, being murderers, we’ll be killed, and so on and so on.” The official rejoinder is a predictable one: “Don’t say such things! We’re legal executioners! It’s the nation that does not permit you to live.” To which R responds: “I don’t accept that. What is a nation? Show me one! I don’t want to be killed by an abstraction” (52:52).
Less than a decade later, French historian Michel Foucault aired similar frustrations to R, though in the context of the genealogical study of power. Intellectually dissatisfied that “the representation of power has remained under the spell of monarchy,” he claims that long after the rise of the Republic, “we still have not cut off the head of the king” (Foucault, History of Sexuality, 88-89). Continue reading “The State as a Virtual Object – Full Paper”
This is the introduction to my paper, “The State as a Virtual Object,” which I will be presenting on Sunday at the Rethinking Marxism conference. Rather than posting the paper in full, I’ll release easily-readable excerpts now and the full paper next week.
Japanese director Nagisa Oshima’s 1968 film “Death by Hanging” begins with the execution of an ethnic Korean man, R. Miraculously, the hanging does not kill him; in fact, its only effect is that it erases his memory (08:23). Taken by surprise, officials debate the law and decide that execution is only just if a person realizes the guilt for which they are being punished (10:55). In an effort to make R admit his guilt for a crime he has no memory of committing, the officials simulate his crimes, which only leads to an absurd comedy of errors that exposes the racist, violent dimension of the nationalist law and history.
Continue reading ““I don’t want to be killed by an abstraction””