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Theory

joseph lee taylor writes: "Here is an article I wrote for a tour me and some mates did last summer on poststructuralism and anarchism in Eastern Europe and Turkey. It was also presented in Northern Ireland and Belgrade at the PGA."

"To Build One's House Upon the Sea"

Joe Taylor


Man created both "point" and "line" concepts. But once he understood these concepts' undeniable meanings, the rest of geometry consisted in exploring the logical implications that arose from this. This creates truth and discourse. And the "truth" was already there waiting to be "discovered" right, but this is one measure of the world, one truth that dominates, it excludes and displaces, marginalizes as we learn from Husserl in his work on geometry.


To build your house upon the sea is to build your "self", your foundation, your base, and thus your approach to the world, from a constant undulation, a moving unknown sea; Narcissus leans over to the pool and looks in, a marine lover maybe.

Anonymous Comrade writes:

Retort's Iain Boal, Afflicted Powers
Labyrinth Books, June 21, 2005


Iain Boal of Retort will be at Labyrinth Books, 536 West 112th Street, Manhattan, at 7 pm on Tuesday 21 June 2005, to read selections from Afflicted Powers.

"The Philosopher and the Ayatollah"

Wesley Yang

In 1978, Michel Foucault went to Iran as a novice
journalist to report on the unfolding revolution. His
dispatches — now fully available in translation — shed
some light on the illusions of intellectuals in our
own time.


"It is perhaps the first great insurrection against
global systems, the form of revolt that is the most
modern and most insane." With these words, the French
philosopher Michel Foucault hailed the rising tide
that would sweep Iran's modernizing despot, Mohammed
Reza Pahlavi Shah, out of power in January 1979 and
install in his place one of the world's most illiberal
regimes, the Shi'ite government headed by Ayatollah
Seyyed Ruhollah Khomeini.


Foucault wasn't just pontificating from an armchair in
Paris. In the fall of 1978, as the shah's government
tottered, he made two trips to Iran as a "mere novice"
reporter, as he put it, to watch events unfold. "We
have to be there at the birth of ideas," he explained
in an interview with an Iranian journalist, "the
bursting outward of their force; not in books
expressing them, but in events manifesting this force,
in struggle carried on around ideas, for or against
them."


While many liberals and leftists supported the
populist uprising that pitted unarmed masses against
one of the world's best-armed regimes, none welcomed
the announcement of the growing power of radical Islam
with the portentous lyricism that Foucault brought to
his brief, and never repeated, foray into journalism.

stevphen writes: This is one of two texts that will appear early next year in a volume Ian is editing, called Deleuze and the Contemporary World.

"The Axiomatic, or, The Seven Givens of the Contemporary World"
Ian Buchanan

"It is the real characteristics of axiomatics that lead us to say that capitalism and present-day politics are an axiomatic in the literal sense.} — Gilles Deleuze and Félix Guattari, A Thousand Plateaus

In his book on Nietzsche, Deleuze says that you can never know a philosopher properly until to you know what he or she is against. To know them at all, you have to know what puts fire in their soul, what makes them take up the nearly impossible challenge of trying to say anything at all. Too many people are content to say Deleuze, like Nietzsche, was against Hegel without ever asking why. And those who do trouble themselves to ask this question are too often satisfied with a merely philosophical answer.


But if Deleuze found Hegel’s philosophy intolerable it was not simply because he thought that the dialectic was a badly made concept, or that he objected to a metaphysics predicated on negation. These are the complaints of a sandbox philosopher and Deleuze was certainly not that. Hegel’s philosophy was intolerable to Deleuze because in his eyes it offers a slave’s view of the world. Worse, it is a model of thought that seems to participate in the legitimation of the very system that enslaves us by installing the master-slave dialectic at the centre our ratiocination, making it seem like this is the only choice we have, effectively denying us in advance the option of asking our own questions and forming our own problematics. But this critique is only meaningful (i.e., authentically critical) to the extent that it is read in terms of their conception of philosophy’s purpose, which is precisely Marxian to the extent that, like Marx, they hold that the point of philosophy is not simply to understand society, but to change it.

Comrade Freeman writes:
"
The Absurd Hero & The Ruthless Critic

“O my soul, do not aspire to immortal life, but
exhaust the limits of the possible.”
-Pindar, Pythian three

Albert Camus is regarded as the premier illumination of the philosophy known as Absurdism, which is often considered a pessimistic version of Existentialism and sometimes the division is not even recognised. The optimistic existentialist Jean-Paul Sartre was a friend of Camus, the two met during the Nazi occupation of France in the resistance movement. Camus during this period wrote on two of his major works “The Stranger “and “The Myth of Sysiphysus” while working along side the likes of André Malraux and Jacques Baumel on “combat” a famous resistance newspaper. After the war Sartre and Camus were both considered celebrities of the French intellectual scene. Camus a member of Sartre’s entourage wished to strikeout an independence so as not to be seen as a younger Sartre. This volition leads Camus to create “L'Homme révolté” or as normally translated into English “The Rebel” in 1951, a book size essay which deals with rebellion as an affirmation and search for order and unity in the face of absurdity. Through this piece the current author will firstly give the reader an insight into the philosophy of Albert Camus and then give an analysis of Camus’s comments on Karl Marx in “the rebel”.

Comrade Freeman writes:

"The Philosophy of Leo Strauss:
Oligarchs with Myths"
Comrade Freeman

Leo Strauss was born in Germany during the last year of the 19th century, where he studied philosophy, natural science and mathematics. By 1932 though he left his native country and gained a Rockefeller Foundation scholarship through the personal recommendation of the Nazi legal philosopher Carl Schmitt. Eventually Strauss made his way to the United States of America where he gained work as political philosophy professor at the New School for Social Research, and then, the University of Chicago.


Through Strauss’s years of teaching at these institutions he gained a following of devoted students who became in turn teachers and implementers of his political philosophy. Through this essay we will analyse the influences on Leo Strauss and what came to be the political philosophy he supported. Furthermore we will look at the influence Strauss philosophy is having on world politics through its influence on the American consciousness.

stevphen writes:

Guide for Social Transformation in Europe:
European Social Forum and Surroundings
Euromovements Action Research Update

The action research network: euromovements is pleased to announce you that the newsletter on activist research: practices challenging the investigation is online (here) and we would like to thanks all of you for your cooperation and participation. We wish you to enjoy the newsletter and to spread it around. For any comment please contact us at this email!! Take care and good reading!!

alexandra and mayo from euromovements
http://www.euromovements.info
info_euromovements@pangea.org

Deleuze, Marx and Politics

Nicholas Thoburn



Available online here .

A critical and provocative exploration of the political, conceptual and cultural
points of resonance between Deleuze's minor politics and Marx's critique of
capitalist dynamics, Deleuze, Marx and Politics is the first book to engage
with Deleuze's missing work, The Grandeur of Marx.

stevphen writes

Finance, Attention and Affect
With Christian Marazzi

The Centre for the Study of Invention and Social Process (Goldsmiths College),
University of London, invites you to a session of the Economies and Technologies of Affect seminar series, summer term.
Thursday 2nd June 4.30-6.00pm, Room 137, Main Building

With Christian Marazzi, Scuola Universitaria Professionale della Svizzera Italiana, Lugano, Switzerland

(Closest tube/train stops: New Cross/New Cross Gate)

Christian Marazzi is a Swiss Italian economist who used to be close to the journals Zerowork and Primo Maggio and has had immense influence on the debate over immaterial labour and language.

stevphen writes
:The Free Society Collective’s
SEMINAR SERIES


Cosponsored by the Institute for Anarchist Studies and Black Sheep Books

The Free Society Collective’s (FSC) seminar series aims to provide an independent space for ongoing inquiries into social, political, cultural, economic, historical, and other fields of study from an anti-authoritarian left perspective. The seminar series draws on a variety of radical traditions, revolutionary histories, contemporary social movements, and social and political analyses, including anarchism, Western and autonomous marxisms, and other libertarian left tendencies. By exploring the past as well as the present, these weekend-long seminars are meant to deepen our understanding of dynamic social phenomena such as capitalism, statecraft, racism, gender, and the devastation of the natural world, to name a few. The seminars are also a way of reclaiming our own education and scholarship -- by mentoring, learning from, and challenging each other in a highly participatory setting. And over time, it is the FSC’s hope that this seminar series will contribute to the development of public intellectuals, theoretical insights, and sophisticated forms of praxis as well as social organization in our struggle for a nonhierarchical, egalitarian society.

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