Tag CloudAchilles Affect Affects affectuum imitatio Antigone a thousand plateaus Augustine Autopoiesis Badiou Being Campanella capitalism Causation Cause Christiaan Huygens Davidson Death Deleuze Descartes Epistemology Ethics Freud Graham Harman Guattari Harman Hegel Heidegger Huygens Idea Imagination Immanence Information Johannes Hudde Kant Lacan Language Game Larval Subjects lathe Latour Lenses lens grinding Letter 39 Letter 40 Levi Bryant Massumi Metaphor Metaphysics microscope Negation Nietzsche object Object-Oriented Philosophy Ontology OOP Optics panpsychism Parables of the Virtual Philosophical Investigations Philosophy Plato Plotinus Poetry power Rorty Sophocles Spinoza Subject Substance Telescope Triangulation Truth Van Leeuwenhoek Vico Wim Klever Wittgenstein
2001: a space odyssey Achilles Alan Gabbey Antigone Antonio Negri Arne Naess Art Criticism Augustine Avatar Badiou biosemiotics Bousquet Brian Massumi Caliban Campanella Chalmers Christiaan Huygens Colerus Conjoined Semiosis Critical Theory cybernetics Dante David Graeber David Skrbina Davidson Deleuze Della Rocca Derrida Descartes Duns Scotus Epistemology Ethics Euripedes Exowelt Felix Guattari Foucault Graham Harman Greek Tragedy Guattari Heidegger Helvetica Hevelius Hockney-Falco Thesis Hume Huygens Information John Donne Kepler Kubrick L'occhiale all'occhio Latour Leibniz Letter 39 Letter to Peter Balling Literary Theory Martha Nussbaum Marx Metaphor Micrographia Milton Morality Nicola Masciandaro Nietzsche Optica Promota Ovid Painting panpsychism Parables of the Virtual Patricia Collins Philosophy Philosophy of Mind Photosynth Plato Plotinus Politics Rhetoric Rilke Robert Hooke Rorty Sappho Simulated Annealing Skepticism Slavoj Zizek Sloterdijk Specilla circularia Spinoza Spinoza's Foci St. Paul The Buttle Principle Three Varieties of Knowledge Tommaso Campanella Uncategorized Van Leeuwenhoek Vico Walter Benjamin William of Auvergne Wittgenstein Zizek zombies Zuggtmoy
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- Mitochondrial Vertigo: The New Blog
- Going Dark
- The Becoming-woman of Machine in Avatar
- The Difference Between a Description and an Explanation: Deficits in Latour
- Peking Opera and the Aesthetic Freedoms of Avatar
- Transcendence or Immanence: Cake-and-eat-it-too-ism
- From Affect to Mutuality, Openness to Rational Co-expression: Massumi to Spinoza
- Is the Medium the Message? Avatar’s Avatar
- Massumi’s Cognitive Doubling, Spinoza’s Numerical Affectivity
- Two Vectors of Avatar’s Cinematic Achievement: Affect and Space Interface
- Accursed Share
- An und für sich
- Anodyne Lite
- Click Opera
- Critical Animal
- Dead Voles
- Ecology Without Nature
- Eliminative Culinarism
- Fido the Yak
- In the Middle
- Loxogonospherical Moods
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- Metastable Equilibrium
- Methods of Projection
- Naught Thought
- Necessarily Eternal
- Perverse Egalitarianism
- Pinocchio Theory
- Pirates and Revolutionaries
- Quiet Sun
- Shaviro's Workblog
- Slawkenbergius’s Tales
- Speculative Heresy
- spinoza research network
- Splintering Bone Ashes
- The Whim
- Utopian Realism
- Varieties of Unreligious Experience
- Velvet Howler
- Violent Signs
- Working Notes
Spinoza Primary Sources
- Ethics, Emendation, Tractatus and Letters, in Latin
- F. van den Enden website
- Hyperlinked Ethics, Emmendation, Tractatus and Letters
- Nicholas De Cusa’s “De Visione Dei”, English Translation
- Selected Letters, Elwes Translation
- Spinoza’s Complete Works, Shirley Translation
- Spinoza’s Works in Latin
- The Life of Spinoza, by Johannes Colerus (1705)
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Ode to Man
Tho’ many are the terrors, not one more terrible than man goes. This one beyond the grizzled sea in winter storming to the south He crosses, all-engulfed, cutting through, up from under swells. & of the gods She the Eldest, Earth un-withering, un-toiling, is worn down, As the Twisting Plough’s year into Twisting Plough’s year, Through the breeding of horse, he turns. & the lighthearted race of birds all-snaring he drives them & savage beasts, their clan, & of the sea, marine in kind With tightly-wound meshes spun from all-seeing is Man. Yet too, he masters by means of pastoral beast, mountain-trodding, The unruly-maned horse holding fast, ‘round the neck yoked, & the mountain’s ceaseless bull. & the voice & wind-fast thought & the passion for civic ways He has taught, so from crag’s poor court from under the ether’s hard-tossed arrows To flee, this all-crossing one. Blocked, he comes upon nothing so fated. From Hades alone escape he’ll not bring. Tho’ from sickness impossible Flight he has pondered. A skilled one, devising of arts beyond hope, Holding at times an evil, But then to the noble he crawls, honoring the laws of the Earth, & Of gods the oath so just, high-citied. Citiless is the one who with the un-beautiful dwells, boldly in grace. Never for me a hearth-mate may he have been, never equal in mind He who offers this.
Ode to Man
A BwO is made in such a way that it can be occupied, populated only by intensities. Only intensities pass and circulate. Still, the BwO is not a scene, a place, or even a support upon which something comes to pass. It has nothing to do with phantasy, there is nothing to interpret. The BwO causes intensities to pass; it produces and distributes them in a spatium that is itself intensive, lacking extension. It is not space, nor is it in space; it is matter that occupies space to a given degree—to the degree corresponding to the intensities produced. It is nonstratified, unformed, intense matter, the matrix of intensity, intensity = 0; but there is nothing negative about that zero, there are no negative or opposite intensities. Matter equals energy. Production of the real as an intensive magnitude starting at zero. That is why we treat the BwO as the full egg before the extension of the organism and the organization of the organs, before the formation of the strata; as the intense egg defined by axes and vectors, gradients and thresholds, by dynamic tendencies involving energy transformation and kinematic movements involving group displacement, by migrations: all independent of accessory forms because the organs appear and function here only as pure intensities. The organ changes when it crosses a threshold, when it changes gradient. "No organ is constant as regards either function or position, . . . sex organs sprout anywhere,... rectums open, defecate and close, . . . the entire organism changes color and consistency in split-second adjustments." The tantric egg. After all, is not Spinoza's Ethics the great book of the BwO?
Ode to Man
But human power is extremely limited, and is infinitely surpassed by the power of external causes; we have not, therefore, an absolute power of shaping to our use those things which are without us. Nevertheless, we shall bear with an equal mind all that happens to us in contravention to the claims of our own advantage, so long as we are conscious, that we have done our duty, and that the power which we possess is not sufficient to enable us to protect ourselves completely; remembering that we are a part of universal nature, and that we follow her order. If we have a clear and distinct understanding of this, that part of our nature which is defined by intelligence, in other words the better part of ourselves, will assuredly acquiesce in what befalls us, and in such acquiescence will endeavour to persist. For, in so far as we are intelligent beings, we cannot desire anything save that which is necessary, nor yield absolute acquiescence to anything, save to that which is true: wherefore, in so far as we have a right understanding of these things, the endeavour of the better part of ourselves is in harmony with the order of nature as a whole.
I posted a comment destroying his simplistic remarks on trying to identify “empty subjectivity” of Descartes and Kant as a cornerstone of neoliberalism (a pretty dumb claim to begin with), arguing that their concepts of subjectivity aren’t individuated and aren’t purely rational (rational individuals, not subjectivity as a whole, of course being the underpinning of the market economy), and also arguing that Levi’s idea of a de-subjectivized purely “object-oriented” network that has no points of possible resistance is in fact much more “neoliberal.”
Of course, this comment was not allowed through the filter. It appears Levi selectively chooses which comments get through based on which ones he thinks he can argue against (basically, agree with him on 90% of what he says, with “minor disagreements” a la the Harman-school of critique qua affirmation.)
I don’t know why you don’t, as those know who HAD commented over at Levi Bryants, simply “copy” all your attempted comments, and re-post them over at your blog once he has deleted them (where they would even get a better reading). This serves two purposes, it gives evidence for just the kind of material Levi claims is objectionable (like the Naxos entry I reposted here), exposing his open dialogue appearance for what it is, a sham (Alexei also has written to me about the silly things that Levi deletes). It also gives a good platform for your objection. I’ve reposted a few of my comments that Levi has deleted, and even got several apologies from him on each matter, as his image is golden…
I normally do do this, but since Levi allowed my last comment, I figured he’d let it through. I’ll probably try and subtly weave the points into a soon-to-be-written post on transcendental subjectivity, without mentioning Levi by name. I don’t consider him to be a productive interlocutor, so there’s no use in writing a post solely dedicated to his silly arguments.
I can see this. But if you find his arguments worthwhile to comment on (at the risk of having your comments deleted), I don’t know why they would be too silly to write on. As indeed they are simplistic (or as I see it, hodgepodge), they very well might be SYMPTOMATICALLY simplistic.
Everyone has this threshold question, should Levi just be ignored, or countered?
I’ll add here, I do find Levi’s hypocrisy on the question of radical Anti-Neoliberalism and his marriage to commerical “objectology” to be a worthwhile phenomena to discuss, especially since he sees himself as politically (and ethically) superior to the many.
As to critique qua affirmation, pretty funny. This is how it goes with them. Great idea! yeah, Great Idea too! Great Idea! Hey, you’ve got a Great Idea too! It isn’t brainstorming, its more like brain sloshing.
Whatever happened to the COMPLIMENT of critique?
I realized this pretty early on with Levi (though I couldn’t convince myself that it was true). Unless you preface your critical comments with a long string of complimentary agreements, and a few generous acolades (as if you are writing blurbs on the back of his book – I’m still recovering from when he called my blog “sublime” and me the resident expert on Spinoza), whatever non-agreement you have is going to stab him like a thistle.
how can there be joy in a world of suffering?
One of the great mysteries of life.
Unfortunately I don’t really live in THIS world of suffering:
“What happened to our future? Mark Fisher is a master cultural diagnostician, and in Capitalist Realism he surveys the symptoms of our current cultural malaise. We live in a world in which we have been told, again and again, that There Is No Alternative. The harsh demands of the ‘just-in-time’ marketplace have drained us of all hope and all belief. Living in an endless Eternal Now, we no longer seem able to imagine a future that might be different from the present. This book offers a brilliant analysis of the pervasive cynicism in which we seem to be mired, and even holds out the prospect of an antidote.”
sounds like the theme of Stengers ‘capitalist sorcery’ – in translation.
I don’t know, this is not my world that is being described.
Very precise rhetorical analysis–I love the bolding of the words. And the point here is good too: “I personally find the Neo-liberalism stigma mark to be something of a canard”… I do too, though perhaps for different reasons.
Thanks for the good words Mike. What are the reasons you find it to be a canard, if you could put it briefly?