In this fresh hell, InterCcECT stands by our founding project, the pursuit of abstraction as both explanation for existing situations and inspiration for new situations, and we stand for the thinkers, makers, doers, survivors, gatherers who have lived other hells and will fight this one too. We theorize and teach and struggle as we can with and for the oppressed and the objectified, and anyone who strives to build something more.
Join us Thursday 15 December for a reading group on thought in catastrophe and thought out of catastrophe, focusing on selections from Theodor Adorno’s Minima Moralia and Jose Esteban Munoz’s Cruising Utopia. The Map Room, 4pm.
Write interccect at gmail for the readings.
You can feel the anger in the voice. But the voice gives shape to the anger and you can see that this is anger of hatred. Not the anger of hope, not the anger that leaders can tap into to turn revolts or riots into revolutions, but the anger of disdain, of contempt. And what is more worthy of contempt than this world.
I often think in terms of biography. Biography can easily turn into sentimentality and avoiding that is certainly difficult. But I think in terms of biography because one cannot understand the world without that understanding being lived. Continue reading “Hopelessness; Or, the world is a prison for the believer”
This is going to be a bit of a confession. Up front I have to declare to you my naivety, because it helps explain why I’ve been anxious for weeks, on the verge of tears all day, and currently unsure if the food I ate today is going to stay down. So, a confession, though like all confessions it obscures a kind of cunning even I may be the target of.
I want to live and participate in a just country. And, as my physical symptoms evidence, I apparently believe that the United States of America can be a just country. It is embarrassing, because I am an educated person. Politically I was made aware of the kind of country I live in by radical Christians and secular anarchists and socialists during my teenage years. And that early consciousness raising by punk rock was felt in my bones only to be confirmed intellectually as a student reading history and critical theory. But, yet, I must still believe something about America. Continue reading “Getting Educated About America”
This is just a quick announcement that my book, Deleuze and the Naming of God: Postsecularism and the Future of Immanence, is now out. Which is to say that physical copies have appeared, that it’s available on Amazon (at least in the US and the UK), and so on.
The introduction is available online. The cost of the book is rather prohibitive, as it’s being published now only in hardback. If you’re able, though, it’d be great if you could ask your library to order a copy. This might aid the eventual publishing of a paperback version. Also, EUP would no doubt distribute review copies.
Just a quick announcement that a book of mine — on Deleuze, in connection with many things, including Adorno, religion/secularism, and metaphilosophy/nonphilosophy — is coming out with Edinburgh UP in December. I’m happy to be able to post the cover at this point. Continue reading “Forthcoming Book”
I recently looked back at Judith Butler’s response to her having been awarded a “prize” for writing in an especially non-commonsensical style. She observes that the recipients—or “targets,” as she aptly redescribes—of such a prize “have been restricted to scholars on the left whose work focuses on topics like sexuality, race, nationalism and the workings of capitalism.” This then raises “a serious question about the relation of language and politics: why are some of the most trenchant social criticisms often expressed through difficult and demanding language?” Continue reading “Anger’s Nonidentity / Occasion Against Universality”
In my recent halting quest to delve more deeply into classical music, it occurs to me that I’ve been pretty trusting of people’s advice. For instance, everyone who has an opinion seems to think that Beethoven’s Missa Solemnis is uniquely worthy of attention among his works, and so I got a recording of a performance from Netflix and watched it yesterday afternoon — turns out it’s pretty impressive. Similarly, I’ve eagerly acted on recommendations of books and recordings.
Why am I so trusting? Because basically no one is going to bother even claiming to have an opinion about classical music unless they know what they’re talking about to some degree. It’s totally “voluntary” to know about it — the culture has moved on, so there’s no payoff for pretension. Someone might tell you that The Wire is great just because they feel like they “should” think that; no one’s going to pull a similar move on Missa Solemnis.
In a way, this is a basic Adorno-esque point: previously elite artforms that have lost their accustomed role have a unique potential for “disinterested” uses. I wonder, though, how many other things are like this? Continue reading “Beyond pretension: On the afterlife of culture”