The origin or beginning of something plays a significant role in its ongoing explication: extreme sensitivity to initial conditions. As Aristotle observes (Ethics 1098b), “arche [origin] seems to be more than half of the whole.” There’s a story that philosophers tell themselves about the beginning of philosophy, a very common story, a story that seems to have past its expiration date. Continue reading
Tag Archives: Deleuze
In terms of his social and political views, Peter Sloterdijk is sometimes described as a conservative thinker. Is that right? Is Sloterdijk a conservative? That question itself depends upon the hermeneutic question: What do you mean by “conservative”? He’s definitely not a neocon or a paleocon. He’s not a Reagan conservative. But he’s not exactly a social democrat, progressive, or libertarian either. He doesn’t easily fit into conventional definitions of political positions, as he interrogates, displaces, and redesigns those positions. So, is Sloterdijk a conservative? I’d suggest that he can be described with the same phrase he uses to describe Theodor Adorno, an “ambivalent conservative” (Foams, 630). A crucial difference between him and Adorno is that Sloterdijk aims to carry out a transition from critical theory to a more affirmative theory of General Immunology (by way of a Nietzschean-Deleuzian sense of affirmation). Of course, the idea that he’s a conservative who wants to protect immune systems (Whose? How?) does not necessarily inspire confidence. It demands some explication. Continue reading
Kant, like many philosophers, is notoriously difficult to read. Some people blame his proclivity for pedantic exuberance. That’s not totally inaccurate, but for me, the specific cause of the difficulty in my reading of Kant is that he is so wrong, more specifically, so incapable and comprised. It reminds me that, in British English, Kant and “Can’t” are homophones. Continue reading
I advocate for a political concept of love—planetary love—drawing on a Deleuzian political philosophy of love (via Hardt and Negri) as well as the concept of love developed by the postcolonial theorist Gayatri Spivak and elaborated on by the theologian Catherine Keller. It’s an ecological and feminist sense of love, not a sentimental or romantic or Platonic love. It’s allied with poststructuralism, postcolonialism, and posthumanism, but it does not go postal and dwell in critique and negativity. It is a love that dwells in non-coercive, mutually transformative contact, which differentiates while it entangles.
Affirming the inseparable differences entangling the multifarious inhabitants and habitats of the planet, planetary love is non-exclusive. It’s for everybody, even for the enemies of planetary coexistence. The most agreed upon enemy of environmentalists is corporate capitalism. Planetary love includes love for capitalism, love for corporations. That idea is not agreeable to many people.
Below you’ll find the summary and a few blurbs: Continue reading
Have you ever met people who have to constantly talk, express themselves, or maybe speak their ‘truth’? Although some people like to think that constant expression is a good thing, it’s not. We need to exercise our right to silence: encounter veils and gaps of solitude, recover coverings, engage in hidings and humiliations, shams and shames. Gilles Deleuze, in Negotiations, expresses the importance of not always expressing yourself.
We sometimes go on as though people can’t express themselves. In fact the’re always expressing themselves. […] we’re riddled with pointless talk, insane quantities of words and images. Stupidity’s never blind or mute. So it’s not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people expressing themselves but rather force them to express themselves. What a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and even rarer, thing that might be worth saying. What we’re plagued by these days isn’t any blocking of communication, but pointless statements. (129)