Fatherhood: or, being dead

One of the central functions of angels in films is to do the work of producing and reproducing the heteronormative family. I think this is to do with a mixture of the idea of the guardian angel and the increasing association of religion with the home, the private sphere, and social reproduction which follows on the emergence of capitalism and the seculaization of the west. Because angels work to make sure that people meet, fall in love, and have children, angel films often tell us a lot about contemporary anxieties around love, marriage, and the family. It’s also the case that a surprising number of angel films are remakes of earlier angel films; I’d guess partly because angel films are rarely pushing the boundaries of film, art, or culture. But that means we have a number of films where we can take a look at the way that the same story is told in two or even three different periods.

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An Abolitionist Apocalypse–Apocalyptic Political Theology Book Event

The academy is not paradise. But learning is a place where paradise can be created. The classroom with all its limitations remains a location of possibility. In that field of possibility we have the opportunity to labour for freedom, to demand of ourselves and our comrades, an openness of mind and heart that allows us to face reality even as we collectively imagine ways to move beyond boundaries, to transgress. This is education as the practice of freedom.
bell hooks, Teaching to Transgress

An abolition(ist) university would be kinda like an abolition(ist) prison or an abolitionist plantation
Fred Moten & Stefano Harney, ‘the university: last words’

We charge that the university-as-such is a criminal institution … We understand the university today as a key institution of an emerging form of global, racial capitalism, one that is a laboratory for new forms of oppression and exploitation, rather than an innocent institution for the common good.
undercommoning, Undercommoning Within, Against and Beyond the University-as-Such

There is a pleasure in hierarchy. We begin with an education in our hierarchies. We begin with childhood and childhood begins with education. To be exact, education begins our childhood. We are called by race, by gender, by class, and so on. Our education cultivates our desire in the direction of our hierarchies.

Education and freedom are the same call, the same calling. Education requires abolition. Abolition requires education. Freedom is the only education. One can only be called to freedom … Education is dangerous to slavery, to the system of white-over-black.
Anthony Farley, The Perfection of Slavery

Thomas Lynch’s book ends with a call for an immanent apocalypticism, a hope not in some positive future utopia but in the possibility of the end of the world: the end of nature, capital, gender and race. These death-dealing systems cannot be reformed, cannot be fixed by the demand that they be better versions of themselves; they can only be abolished.

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A precarious balance: Constantine (2005)

Alongside a bigger project about angels, I’ve been working on an article about angels and film, and by ‘working on’ I mean I’ve been watching a lot of films with angels in, taking the Wikipedia page on “Films about angels” as my guide. The page title is a bit misleading, actually; it’s more properly a list of films with angels in, often in fairly marginal roles. Bill and Ted’s Bogus Journey, for example, features angels only very briefly, in the form of pastel-clad flight attendants checking people’s tickets as they arrive in heaven (air travel being a frequent association with angels going at least as far back as  1941’s Here Comes Mr Jordan, in which grey-suited angels check people onto planes presumably transporting people to heaven). Anyway, point is I’ve watched a lot of angel films at this point, and thought it might be worth trying to jot down some thoughts about them here as I go, so consider this your welcome to a new occasional blog series from me about films with angels in.

Spoilers ahead

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Help me plan a module on angels and demons in medieval theology

I’m due to teach a new course in September, which sets out to use angelology and demonology as a way into medieval theology and philosophy. We don’t currently have any modules that focus specifically on the medieval period, though my students read a little of Augustine on the fall of the angels in their first year, and we touch on a few medieval thinkers in some of the other modules I teach.

Here’s the catalogue summary for the module:

Belief in angels and demons has come to seem eccentric and disconnected from real life, in talking about these spiritual beings, medieval theologians explored many of the issues which were, to them, of central concern. By studying the work of medieval angelologists and demonologists, we can come to understand crucial debates about the nature of reality, matter and time; what it means to be human; and how society should be organised. This module will explore key questions of medieval philosophy and theology through an examination of debates about angels and demons.

I’ll be planning the course over the summer; currently my key points of reference are Adam’s The Prince of This World; David Keck’s Angels and Angelology in the Middle Ages; Hoffman’s A Companion to Angels in Medieval Philosophy; Lenz and Iribarren’s Angels in Medieval Philosophical Inquiry; and Federici’s Caliban and the Witch. I think I’ll probably include Dionysius’ Celestial Hierarchy because it’s so foundational for 13th century thinkers, and I’m tempted to edge into the early modern period and look at angels in John Dee. I think I’m going to try for a mix of primary and secondary texts, so any suggestions for good translations would be much appreciated, as would any other ideas or suggestions about key – and undergraduate friendly – readings, scholarship, etc.

Updated Introduction to Political Philosophy Syllabus

I’m making some tweaks to my Introduction to Political Philosophy syllabus this year, so thought I’d post an updated handbook here. The two key changes are that I’m dropping Robert Nozick (who’s basically just Mill on steroids anyway) and replacing him with Carl Schmitt, whose discussion of politics as fundamentally concerned with the distinction between friends and enemies offers a more meaningful contrast with mainstream liberalism; and I’m getting rid of the free choice week I used to have in week 12 in order to introduce some anarchism via Errico Malatesta. I kept finding that I wanted to articulate something like the anarchist emphasis on our mutual dependency and the centrality of mutual aid to human survival as a contrast with the more individualist and sovereign visions of the human person that we were reading in Locke and Mill, and Malatesta’s Anarchy does a good job of articulating that in terms that make sense in the context of the tradition as I’ve constructed it here. So I’m hoping these switches will make for a slightly more rounded sense of the different alternatives at play within modern Western political philosophy. As ever, if you’d like to see any of my teaching materials, I’m very happy to share them – drop me a line on marika.rose@gmail.com

You can see from the weekly overview the way I’ve structured the module. The class has one two-hour teaching session per week, so I use the second half of one class to introduce a key concept and the thinker whose discussion of the concept we’re going to be reading; then the students go away and do the reading; then the first half of the next class we spend discussing the set text via a mixture of general questions and detailed analysis of extracts from the text. The module as a whole is still pretty indebted to Robin James’ Social and Political Philosophy syllabus.

The full module handbook is as follows:

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Miraculous & Extremely Fragile: A Theology of Failure Book Event response

In my book, I argue that for Žižek there is a difference between love according to desire, which is ‘to believe in a false vision of purity and perfection’, suppressing and disavowing the inconsistencies and imperfections of the one beloved; and love according to drive which confronts ‘imperfection and incompleteness in all of their grotesque materiality’ (139). I am so grateful for the close attention that the respondents to my book have paid to what I have written; for the probing questions which push at the incompleteness and inconsistencies what I have written. But, as I also write, ‘real love may resemble cruelty’; reading these responses has opened new questions for me and reopened questions I thought I had settled; has had me teetering on the edge of exhilaration and despair; has me sat, now, trying to do justice to the careful attention which has been given to me.

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Materialist enchantments

I was recently asked to respond to Paul Cloke, Christopher Baker, Callum Sutherland and Andrew Williams’ really interesting new book, Geographies of Postsecularity: Re-Envisaging Politics, Subjectivity and Ethics as part of the launch event for the book. Here is the text of my response, which explores narratives of (dis-)enchantment and questions about social reproduction in relation to Christianity and political activism.

I wanted to pick up on theme of enchantment in the book because it’s where the authors engage my work, partly because I’m not sure that we’re actually talking about the same thing, and partly because I’ve been developing my thinking on what we’re actually talking about when we talk about disenchantment in ways that might be productive for ongoing conversations about the books’ arguments.

The idea of disenchantment emerges as a narrative which suggests that some sense of the world as spiritual is lost with the advent of modernity, that our connection to one another is damaged and that what we need, then, is a restoration of that sense of magic and wonder. The book advocates re-enchantment as one of the characteristics of the ethics of postsecularity that the authors want to advocate for, and suggest that religion can help us restore ‘a sense of mystery and wonder … a greater acknowledgement of the possibility of the sacred, and a dissatisfaction with neoliberalised secularity’.

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