On the punch

Yesterday, a dapper Nazi was punched while giving an interview about how the white race has an inborn right to domination. (I am not naming him in an effort to shield myself from the attention of his ilk; I imagine his identity is easily ascertainable via Google, if you don’t already know what I’m talking about.) I, and many in my social media circles, exulted in this event — someone advocating outright Nazism was humiliated and silenced. It was a cathartic moment in the midst of terrifying events.

And of course, the nice liberals won’t let us have this. Continue reading “On the punch”

The Electoral College will kill us all

I remember back the last time the Electoral College delivered us an incompetent overreaching fool — one of our watchwords in those years was that the Constitution is not a suicide pact. And so, on November 9, Obama should have said, “We all know the Electoral College is nonsense, and so I am going to begin the transition process with President-Elect Clinton.” I’d rather the bit about the Electoral College be a dead letter than the emoluments clause, for example.

Is it a dangerous precedent? Not as dangerous as the precedent that the person who loses the election takes office and we all act like it’s God’s fucking will.

For Our Sins

I have a chapter in a new book out now: Afxentis Afxentiou, Robin Dunford and Michael Neu (eds), Exploring Complicity: Concepts, Cases and Critiques (Rowman & Littlefield, 2017). My chapter is called ‘For Our Sins: Christianity, Complicity and the Racialized Construction of Innocence’. The whole book is worth a read, but you can also get hold of my chapter here.

They make a desert, and call it an ontology of peace: Some reflections on Milbank

While engaging with the classical Greek sources and particularly with Nicole Loraux’s work last semester in class, I found myself increasingly sounding like John Milbank. In very broad and abstract terms, the question that guided my path through the texts we were studying was whether conflict or peace is ontologically primary — exactly the duality that Milbank sets up between agonistic ontology and the ontology of peace. Furthermore, I found that his narrative where Plato and Augustine are attempting to set up an ontology of peace to counter the prevailing agonistic ontology is basically right, as is his insistence that the key strategy for creating that ontological peace is an ontological hierarchy. Continue reading “They make a desert, and call it an ontology of peace: Some reflections on Milbank”

A way out: On anger

Today someone made me angry, and I made that person angry in turn. I happen to think my anger was more justified, but my interlocutor’s was apparently more intense — after a certain point, I was inclined to mend bridges and they pointedly refused to even respond to me and then walked out of the room. And that makes me distrust myself, on a gut level. I feel exhausted.

When I walked into my class immediately after this incident, I asked if I could be open and honest and told them that something had made me very angry, which I couldn’t talk about, and which had nothing to do with them. It was initially mysterious to me that I felt the need to do this, that I was so sure it was right and necessary to do. My affect can be a little inscrutable, even to people who know me as well as these students do at this point, so I probably had plausible deniability in any case.

But as I pondered over this issue on the train, scrolling through Facebook endlessly because I couldn’t concentrate on anything, I saw that I had to let them know because no one ever told me that when I was growing up. Continue reading “A way out: On anger”

A canon of rivals

Last night, I gave a talk on the Temptation of Christ at an event for the DePaul Humanities Center. My focus was on the devil’s offer to give Christ all the kingdoms of this world, which I used as a starting point for tracing the roots of apocalyptic in the Jewish tradition and its legacy in Christianity. One point I emphasized was the intertwining of religious and political concerns in the second and third temptations, which Matthew and Luke present in a different order. I suggested that this differing order might indicate a certain interchangeability between the political and the religious.

Whenever I make claims like this, the angel of biblical scholarship always appears on my shoulder and starts saying things like: “You don’t know that Matthew and Luke knew of each other’s work! They could have both been reworking a shared oral tradition, etc., etc.” And on my other shoulder, an angel of not-caring appears, saying, “You know what? We can’t know any of that for sure. All we know for sure is the texts we actually have in front of us, and they certainly give an impression of being in rivalry with each other!”

Finally, forced to mediate between these two influences — and I’ll let you decide which is good and which is evil — I decide that the angel of biblical scholarship is right to advise caution, but that the angel of not-caring is ultimately pointing us toward something that is more interesting. I don’t have to make a hard historical claim that Luke read Matthew and decided he could do better, but it’s more interesting than hand-waving toward an “oral tradition.” It’s more discussable if you start from the premise that Luke took a look at Matthew’s Nativity narrative and said, “Wow, this is a hot mess — it needs a serious rewrite!”

I would go so far as to extend this to the Gospel of John as well. I know, I know — it probably represents an independent oral tradition (Ockham’s principle of ontological parsimony is not among the axioms of biblical scholarship), which furthermore was written by a community rather than a single author, etc., etc. People have made good arguments for that, and far be it from me to presume that I could overthrow the scholarly consensus. But again, we can’t know any of that for sure, and treating John as an attempt to “correct” the synoptics is just more interesting and discussable in my opinion.

This tendency to favor the angel of not-caring might stem from my experience in the Great Books classroom, where my goal is less to ensure students follow disciplinary guidelines and more to get them engaged with the texts as directly as possible. In that setting, gesturing toward some hypothetical entity like an “oral tradition,” which by definition we can never have access to, is a distraction from our work on the text that we actually have in front of us. When someone swoops in with that kind of #actually, experience shows that conversation gets shut down. Better to start with the bold, or even over-bold, hypothesis, which at least gets us digging through the text itself.

Actually, it would likely be more accurate to say that my pre-existing impatience with disciplinarity made a Great Books setting congenial to me — and classroom experience affirmed my intuitions in this regard.

Even the dead: On Martin Luther King Day

Walter Benjamin famously, and somewhat enigmatically, declared that “even the dead won’t be safe from the enemy if he is victorious.” The example that leaps to mind for me is Martin Luther King, the increasingly revolutionary leader who was assassinated by white America and then made into an icon of its progress. So, for instance, the National Review — a right-wing publication that was against him every step of the way — can commemorate this day with an obscene appropriation that reduces the great man to a motivational slogan:


Similarly, the Washington Post has seen fit to mark this day by publishing a column declaring Martin Luther King a true conservative who stood up for American values. The column initially seems well-intentioned, but it’s much more about restoring the cultural prestige of conservatism in the face of Trump than about affirming King’s authentic legacy.

King was never mainstream. Even the nice liberals worried that he was going too far, moving too fast. The gains he made came after his movement had, through great sacrifice and suffering, undeniably shown up the ugliness and violence of racism. He didn’t proceed by appealing to our best instincts, unless it was by the indirect route of holding up a mirror to our very worst instincts. And now he’s become a tool for asserting white righteousness and, more often than not, shaming the very people who uphold his legacy of protest that is non-violent but far from peaceful — because it reveals the war that has always been at the heart of our sick society. Indeed, other than MLK Day itself, I am struggling to remember a time when his name has been evoked other than as a weapon against organizers in the black community.

Even the dead will not be safe. They kill the man, then kill the legacy — by actively blinding themselves to it.

Politics as Weather

Wake up, check the weather, and dress appropriately. People do it everyday. Sure, some climates, like that in the UK, are unpredictable and change throughout the day. That 20% of rain means it’ll probably rain at some point and that’s what the expandable umbrella tucked in the bottom of a bag is for. There is no way the weather will pass without affecting those who live under its regime, so the rain will soak some, the sun will burn others, pollen will enflame the nasal passages, and so on. There is not much one can do, in the end, to escape the weather.

For some time this is how I have related to politics. It’s probably a bit too pastoral an image for some and it certainly is not heroic. But it does capture something of the reality.  I get online in the mornings, no longer muttering fuck after months of intense therapy to confront and accept my anxiety, and I read the posts of those who know. Everyone appears to know what’s probably going to happen, or why it happened, or what we should to stop it. It would be interesting if it wasn’t so pathetic. Knowing is important; knowing is power. I think of this scene in that (admittedly rather poor) documentary about Negri where he looks at a picture of his younger self behind bars in some Italian dock (as if placing defendants in a cage isn’t prejudicial). He says that, speaking of his merit, he never lost the intelligence (a word he settles on after rejecting the word “hope”) to understand everything that was happening to him, despite the contradictions. That intelligence is not on display on social media chatter about the state of politics. My own understanding is perhaps idiosyncratic, but I have no less faith in my intelligence for knowledge than any of the intelligent people I follow. The energy to speculate may be lacking. Frankly it feels like it might make me ever stupider if I expended it.

So, I treat it like the weather. My anger hasn’t gone away, but it’s anger at the storm blowing out of paradise. And how do you fight a storm? You weather it, learn to escape it, to find places of refuge, to shelter others from its violence with your own body. But the time to affect the climate for good, to change the weather, is long past.


Mark Fisher

I was shocked and saddened to learn of the death of Mark Fisher. Mark was one of the pioneers of theory blogging and para-academic independent publishing. I learned a great deal from his blogging at K-punk, where he wrote incisive political commentary and undertook bold philosophical speculation, and he blazed a trail when he published Capitalist Realism, which brought the Zero Books series (now succeeded by Repeater Books) to international prominence. He supported a lot of us in this corner of the blogosphere, and I personally owe him a debt of gratitude as his recommendation helped make the publication of Awkwardness and its sequels possible.

Mark was truly a model of how to pursue a life of public intellectual engagement for a generation of young thinkers.

Long-term goals

For the past couple months, I’ve been working on a couple projects that fulfill long-term goals. I’m going to finally have a published French translation on the books, which I have been hoping to do ever since I was thwarted in my attempt to publish the Derrida translation I did as my masters thesis. And I’m getting tantalizingly close to completing an edited volume, which hasn’t been a major ambition of mine but feels like the kind of thing every academic should do at least once.

This put me in mind of other longer-term goals that I have had in mind for a significant period:

  • Learning to read biblical Hebrew and classical Arabic — I bought all the books for Hebrew many years ago, but the can keeps getting kicked down the road. More recently, I was told that Hebrew would be a good stepping stone to learning Arabic, and being able to do at least some minimal “compare-and-contrast” work with the original text of the Qur’an would be cool.
  • Teaching a Natural Sciences course at Shimer — I really enjoyed the opportunity to take Shimer’s chemistry course as part of my training, and I’ve taught some evolutionary theory in an interdisciplinary course, so I think I could make a go at our lower-level Natural Sciences curriculum. I almost got to do the chemistry course this semester as an overload, but it turned out to be more practical to let one of the traditional science faculty do it. (A next step beyond this goal would be to teach the whole Shimer curriculum, but realistically speaking, the upper-level science courses are really hard.)
  • Gaining teaching competence in a non-monotheistic tradition — Being pushed to teach Islam a few years ago was a really great experience that stretched me in a lot of ways. While I hope I get to continue deepening my knowledge of Islam through teaching, it would also be an interesting challenge to take a step further out of my comfort zone of monotheistic/prophetic traditions.

What about you, readers? Do you have any very long-term goals that you keep in the back of your mind?