Upcoming Talk: April in NYC

“I am a forest, and a night of dark trees: but he who is not afraid of my darkness, will find banks full of roses under my cypresses.”

This event addresses a fundamental problem for contemporary theory: How can we think the darkness? On one side of this darkness is a regression and slippage back to gothic-romanticism, a state of mind, and thinking that FWJ Schelling alluded to when he said that: “History as a whole is a progressive, gradually self-disclosing revelation of the Absolute”. On the other side, is the scientific-realist perception of and about the darkness, as it overwhelms us, and encourages immersion in absolute [nothingness-strangeness-the alien]: i.e. it performs as the nature of the universe.

We begin from a consolidated position of darkness: >No hope, no future, no humanity, no way out, no limitations to thinking the darkness …

From this start-point spring 3 perspectives:
Dark Anthropocene = geology folding back into a singularity <
Afropessimism = contemporary methodology for destroying the world <
Non-standard animism = a politics of indivisible extra-terran non/humanity <

The three perspectives are material experiments in working with and in the darkness. The stakes of these experiments are multiple — they constitute finding something when one is blind. The risks are high, the rewards potentially immense. This is not theory by any other name than an encounter on a dark horizon …

The Black Radical Tradition


To understand blackness, one can begin with the context set by The Black Radical Tradition. Scholars have argued that enslaved African peoples have transferred and edited “historical, cultural, and moral materials” as an ongoing shared resource (Interview). Cedric Robinson argues in Black Marxism for the self-conscious development of those materials into a political project that he calls “The Black Radical Tradition.” Familiar Marxists fill the ranks of the Tradition, namely WEB DuBois, CLR James, and (more recently) Angela Davis. Generalizing the problematic out from individual thinkers, we can think the Lukacsian spirit of the challenge posed by the project of The Black Radical Tradition: how can blackness overcome the self-aware fact of shared condition to become a self-aware political force? Or in the elegant Marxian terms: the transition from a class-in-itself to a class-for-itself (commonly derived from The Poverty of Philosophy). Continue reading “The Black Radical Tradition”