All property is loss because all property is the loss of sharing. —Fred Moten and Stefano Harney, All Incomplete “This is me” Here is the opening paragraph of Fred Moten and Stefano Harney’s 2021 book, All Incomplete, which launches a radical […]
Deleuze is sometimes labeled an anti-phenomenologist. And in fact we find him at times openly critical of phenomenology. This does not mean Deleuze was uninterested in phenomenal appearances. In fact, we might find that he does betterto account for the
Resonance and Phenomena: Sensations of Intensity
Marx’s reading of Greek atomism informs his uncompromisingly materialist stance, something we will inspect more closely further on in the chapter. At this point, suffice it to say that the contradiction that underpins Epicurean atomism, according to young Marx, is
Chapter on Dialectics, Materialism, Change: From Epicurus to Marx via Aristotle
The Theses of Machinic Materialism and its Distinction from Dialectical MaterialismFrançois LaruelleSelections from Nietzsche contre Heidegger: thèses pour une politique nietzschéenne (Paris: Payot, 1977), p.122-136. The Theses of Machinic Materialism“Machinic materialism” is “Nietzsche’s” latent philosophy, produced at the same time as the
The Theses of Machinic Materialism and its Distinction from Dialectical Materialism
We live in an age of geological movement. We are accustomed to treating the earth as a stable or static place that we live and move on but today this“stable” ground is becoming increasingly unstable. More people and things are
An Ontology of Motion for a Moving World
Deleuze’s Difference and Repetition is notoriously difficult. It is arguably the most difficult of Deleuze’s writings (though I’d put my money on The Fold). In this post I’ve attempted to provide an outline of the introduction of the text, titled “Repetition and Difference.”
Difference and Repetition: Introduction, Repetition and Difference
Instead, Lucretius offers a profoundly indeterminate ending to the poem and the end of the world in which no static gods live in between worlds. For Lucretius, the gods are just ideas in our minds. No gods, ideas, or arts
Dark Lucretius: The Birth of Death
… Weltlos bzw. unfrei – das heißt: zum erfahrungslosen Nichtstun verdammt – ist der Mensch Anders zufolge daher auch in seinen modernen, durchratio-nalisierten Arbeitswelten, in denen echte menschliche Tätigkeit vis-à-vis immer kompetenterer Maschinen bzw. Technologien zu bloßem „Mit-Funktionieren“ herabsinkt, der
Von Menschen, Flundern und letzten Dingen. Günther Anders’ negative Menschenkunde der Moderne
zusammengestellt von Eckhard Hammel (1) Namensregister(2) Begriffsregister(3) böse Übersetzungs- oder Druckfehler (1) Namensregister A Abraham 354Adler, Alfred (/Cartry, Michel) 166 201 205f 233 428 459Alexandrian, Sarane 507Althusser, Louis 18 289 319 395 448Amin, Samir 297f 308Anzieu, Didier 387 393Apollon 138Aristoteles
In his essay “Marx with Planck”, Laruelle calls for a Marxist gnosis and consequently calls himself not a Marxist, but a Marxist oriented towards the future, who is in search of an aleatory teleology that has no connection with what
The quantum Marxism of laruelle
The Fundamental Questions and Research Programmes for a Study into the NETFrançois LaruelleIn Le nouvel esprit technologique (Paris: Les Belles Lettres, 2020), p.85-98 This is a table of the main questions towards a critique of Technological Reason: I. EVALUATION OF THE “PHILOSOPHIES
Book Announcement Spectacular Logic in Hegel and Debord: Why Everything is as it Seems by Eric-John Russell, foreword by Étienne Balibar Available now in hardback from Bloomsbury Academic: www.bloomsbury.com/9781350157637/. Please consider encouraging your institution’s library to purchase a copy. There
Spectacular Logic in Hegel and Debord: Why Everything is as it Seems