Monday, 29 November 2010
Thursday, 25 November 2010
A reported image of the 'Lavoisier' Tachyon transmitter
Messages intercepted by the security services include those from a M. Saint-Just, reportedly a 'violent young radical', who stated 'those who make half a revolution dig their own grave', and asked UK student protestors to look to the 5,000 workers of Sheffield who celebrated the victory of the French army at Valmy in 1792. A M. Robespierre, known as the 'incorruptible', also sent messages of encouragment, stating 'To punish the oppressors of humanity is clemency; to forgive them is barbarity.' It is thought other 'revolutionary' propoganda was transmitted, including a cryptic message from a M. Danton, ''The world is chaos. It will give birth to a god called “Nothingness”', that has left police 'baffled'.
Despite the widespread agreement of historians that there were no English Jacobins police were taking seriously the threat of 'unactuated revolutionary possibilities' as a new tactic by radicals, and were especially interested in interviewing 'Walter Benjamin', a German radical who may have had a role in transmitting the carrier wave from his desk in the Bibliotheque Nationale in the 1930s.
Friday, 19 November 2010
Monday, 1 November 2010
Alain Badiou, The Communist Hypothesis, trans. David Macey and Steve Corcoran (London and New York: Verso, 2010).
Note 6 pp.237-8
Also, I'd say that these figurations of the 'absolute', although often opposed to the Derridean/post-structuralist disenchantment with metaphysics, are definitely post-Derridean in quite a strong sense. Explicitly so in the case of Malabou, but also implicitly in Zizek (Zizek's Hegel is post-Derridean, whether Zizek likes that or not), and we could also say in terms of Badiou's ontology of sets, or Meillassoux as well. These 'absolutes' are not the usual forms/substances of so-called 'trad metaphysics'.
Galloway's own alternative 'historical materialism' is articulated through a Deleuzian/Marxian mix, with a little Stiegler, to reformulate the confluence of thought and control as the condition of thinking liberation. In terms of 'camps' I find myself in his, in that I'm more concerned with the immanent political forms of resistance, rather than some metaphysical or post-metaphysical absolute. It was interesting to hear the quote from Heidegger (presumably the 'Letter on Humanism'), in which Heidegger opposes his own engagement with the truth of Being to Sartre's engagement on behalf of beings. I'm for the ontic in this case...and so, I guess is Alexander (also interesting to think Badiou's project, especially in Being and Event (his most Heideggerean book) as the squaring of this circle).
Kant, Conflict of the Faculties