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"Concepts made for war do not call for unanimity. And it is only natural that they should be condemned for the ignominious realities they reveal. As for those who have shut their eyes to the sheer and massive fact of the Young-Girl, what difference could a little more blindness make? The Young-Girl is herself the product of misogyny, but the theory of the Young-Girl is not. Open up any women's magazine and you'll see for yourself. The Young-Girl is not always young and, increasingly not even a girl. She is but the figure of total integration into a disintegrating social whole. When morons, against all the evidence to the contrary, protest that "The world is not a commodity!" and, for that matter, neither are they, they are feigning a virginity that only proves their impotence. We want nothing to do with this virginity nor this impotence. We propose a different sentimental education."--P. [4] of cover.
We are living under the administration of fear: fear has become an environment, an everyday landscape. There was a time when wars, famines, and epidemics were localized and limited by a certain timeframe. Today, it is the world itself that is limited, saturated, and manipulated, the world itself that seizes us and confines us with a stressful claustrophobia. Stock-market crises, undifferentiated terrorism, lightning pandemics, "professional" suicides.... Fear has become the world we live in. The administration of fear also means that states are tempted to create policies for the orchestration and management of fear. Globalization has progressively eaten away at the traditional prerogatives of states (most notably of the welfare state), and states have to convince citizens that they can ensure their physical safety. In this new and lengthy interview, Paul Virilio shows us how the "propaganda of progress," the illuminism of new technologies, provide unexpected vectors for fear in the way that they manufacture frenzy and stupor. For Virilio, the economic catastrophe of 2007 was not the death knell of capitalism, as some have claimed, but just further evidence that capitalism has accelerated into turbo-capitalism, and is accelerating still. With every natural disaster, health scare, and malicious rumor now comes the inevitable "information bomb"--live feeds take over real space, and technology connects life to the immediacy of terror, the ultimate expression of speed. With the nuclear dissuasion of the Cold War behind us, we are faced with a new form of civil dissuasion: a state of fear that allows for the suspension of controversial social situations.
This book assembles all the talks and media presented at Aliens & Anorexia: A Chris Kraus Symposium, which took place in March 2013 at the Royal College of Art, London. Since her first book, I Love Dick, published in 1997, writer and film-maker Chris Kraus has authored a further six books ranging from fiction to art criticism to political commentary, via continental philosophy, feminism, critical and queer theory. This collection begins to engage with questions Kraus’ work raises: where, if at all, is the line between ‘life’ as private and ‘practice’ as public? How, if the body is always performing one or other of these, can they be delineated? Can this map onto the relations between other ever blurring not-quite-binaries: artwork and critic, subject and object, masochist and sadist, unknown and known, embodied and disembodied, fiction and criticism? You Must Make Your Death Public features essays and media by Travis Jeppesen, Helen Stuhr-Rommereim, Hestia Peppé, Samira Ariadad, Beth Rose Caird, Jesse Dayan, Karolin Meunier, Linda Stupart, Lodovico Pignatti Morano, Trine Riel, Rachal Bradley, David Morris, Jonathan Lahey Dronsfield and Chris Kraus.
What are we to make of Western Buddhism? Glenn Wallis argues that in aligning their tradition with the contemporary wellness industry, Western Buddhists evade the consequences of Buddhist thought. This book shows that with concepts such as vanishing, nihility, extinction, contingency, and no-self, Buddhism, like all potent systems of thought, articulates a notion of the “real.” Raw, unflinching acceptance of this real is held by Buddhism to be at the very core of human “awakening.” Yet these preeminent human truths are universally shored up against in contemporary Buddhist practice, contravening the very heart of Buddhism. The author's critique of Western Buddhism is threefold. It is immanent, in emerging out of Buddhist thought but taking it beyond what it itself publicly concedes; negative, in employing the “democratizing” deconstructive methods of François Laruelle's non-philosophy; and re-descriptive, in applying Laruelle's concept of philofiction. Through applying resources of Continental philosophy to Western Buddhism, A Critique of Western Buddhism suggests a possible practice for our time, an "anthropotechnic", or religion transposed from its seductive, but misguiding, idealist haven.
Since the early 2000s, global, underground networks of insurrectionary anarchists have carried out thousands of acts of political violence. This book is an exploration of the ideas, strategies, and history of these political actors that engage in a confrontation with the oppressive powers of the state and capital. This book challenges the reader to consider the historically ignored articulations put forth by those who communicate through sometimes violent political acts-vandalism, sabotage, arson and occasional use of explosives. These small acts of violence are announced and contextualized through written communiqués, which are posted online, translated, and circulated globally. This book offers the first contemporary history of these digitally-mediated networks, and seeks to locate this tendency within anti-state struggles from the past.
Peter Sloterdijk's essay on Friedrich Nietzsche and the benefits and dangers of narcissistic jubilation. For Peter Sloterdijk, Friedrich Nietzsche represents nothing short of a "catastrophe in the history of language" -- a new evangelist for a linguistics of narcissistic jubilation. Nietzsche offered a philosophical declaration of independence from humility, a meeting-point of sobriety and megalomania that for Sloterdijk has come to define the very project of philosophy. Yet for all the significance of this language-event named Nietzsche, Nietzsche's contributions have too often been elided and the contradictions at the root of his philosophy too often edited out. As Sloterdijk observes, "Never has an author so insisted on distinction and yet attracted such vulgarity." Nietzsche Apostle, drawn from a speech Sloterdijk gave in 2000 on the hundredth anniversary of Nietzsche's death, looks at the ways in which Nietzsche has been branded over the years through selective compilation, and at the ways in which Nietzsche turned himself into a brand -- a brand announced by his proclaimed "fifth Gospel," Thus Spoke Zarathustra. For Sloterdijk, the focus should not be on the figure of Zarathustra or on the "will to power" often used as a kind of philosophical shorthand to sum up Nietzsche's work, but on Zarathustra's act of "speaking" itself. Nietzsche Apostle offers a brief history of self-praise and self-affirmation, an examination of the evolution of boasting (both by God and by man), and a very original approach to Nietzsche, philosophy's first designer brand of individualism.
An early text from Tiqqun that views cybernetics as a fable of late capitalism, and tools for the resistance. The cybernetician's mission is to combat the general entropy that threatens living beings, machines, societies--that is, to create the experimental conditions for a continuous revitalization, to constantly restore the integrity of the whole. --from The Cybernetic Hypothesis This early Tiqqun text has lost none of its pertinence. The Cybernetic Hypothesis presents a genealogy of our "technical" present that doesn't point out the political and ethical dilemmas embedded in it as if they were puzzles to be solved, but rather unmasks an enemy force to be engaged and defeated. Cybernetics in this context is the teknê of threat reduction, which unfortunately has required the reduction of a disturbing humanity to packets of manageable information. Not so easily done. Not smooth. A matter of civil war, in fact. According to the authors, cybernetics is the latest master fable, welcomed at a certain crisis juncture in late capitalism. And now the interesting question is: Has the guest in the house become the master of the house? The "cybernetic hypothesis" is strategic. Readers of this little book are not likely to be naive. They may be already looking, at least in their heads, for a weapon, for a counter-strategy. Tiqqun here imagines an unbearable disturbance to a System that can take only so much, only so much desertion, only so much destituent gesture, only so much guerilla attack, only so much wickedness and joy.

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