Doubling Down: Doing Deconstruction During Derrida’s Death

I’m doubling down on doing deconstruction, and apparently I’m doubling down on that phrase, “doubling down,” which I already said once (too much) in the title and have now used way too much at this point. I promise not to use it again here, but the excess is part of my point: an exercise in exorbitance, a propensity for verbosity…it’s all part of what draws me to deconstruction. There is something about the double movement, speaking in two directions at the same time, writing in a way that avoids the temptation to resolve ambiguity and paradox into something easily digested by normal opinion (doxa). That is stylistically interesting, like the apophatic rhetoric used in mysticism and negative theology. But it’s not only a matter of style. It’s never merely style for mystics and theologians either. The simultaneously inventive and destructive movement of deconstruction discloses something about wisdom, about the way things really are, about the basic orientation around which philosophy takes place. But I’m getting ahead of myself.  Continue reading

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Nine Theses on Fire Politics

In his Theses on Feuerbach, Karl Marx includes eleven statements expanding on the materialist philosophy of Ludwig  Feuerbach. Marx does not mention the material burning within the German name Feuerbach: the elemental materiality of fire (Feuer). More than 150 years later, Jacques Rancière’s Ten Theses on Politics proposed an aesthetic definition of politics as dissensus (not consensus), a distancing of the aesthetic from itself: a partition, distribution, or sharing of the sensible (partage du sensible). Between these materialist and aesthetic political philosophies, there are cinders, remnants of another politics: sharing fire (partage du feu). Theses are burning down, from Marx’s eleven theses, down to Rancière’s ten theses, down to the following nine theses on Feuerpolitik.
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For the Love of Capitalism

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.

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