Pub Date : 2021-07-01DOI: 10.1215/17432197-8947949
Siavash Bakhtiar
With such an explicit title, the intention of L’appel des entités fragiles: Enquêter avec des modes d’existence de Bruno Latour is more than clear: referring to the conceptual toolbox devel oped in Latour’s Inquiry into Modes of Existence: An Anthropology of the Moderns, the book aims to “listen to the call” of nonhuman entities to recognize them as important elements in the different “modes” in which modern human existence manifests itself. The term modes of existence, borrowed from Étienne Souriau (2015) and used by Latour as a framework for his own anthropology of modernity, upgrades the notion of “mediation” used in his previous works, which was too ambiv alent and often mistaken for inferring that nonhuman entities are simple intermediaries that only convey a message without transforming, reshaping, and rebuilding the old situation into a new one. Latour’s new terminology attempts to identify how seemingly universal “modes”—such as politics, law, technol ogy, or fiction—are sustained only by complex networks of interaction between humans and nonhuman entities. The book continues Latour’s theoretical efforts, further emphasizing the necessity for humans to recognize nonhumans’ existence, which is often weakened (fragilisé) by omnipotent modern discourses that often disqualify and reduce any other “voices” to silence. Each chapter focuses on a particular mode—from “[FIC]tion” to “[POL]itics”—tracing the affordance of non humans in sustaining them in specific settings. B o o k R e v i e w
有了这样一个明确的标题，《L 'appel des entientit脆弱体:Enquêter avec des modes d 'existence de Bruno Latour》的意图就非常明确了:参考拉图尔在《生存模式探究:现代人人类学》中开发的概念工具箱，这本书旨在“倾听非人类实体的呼唤”，将它们视为现代人类生存所表现出来的不同“模式”中的重要元素。“存在模式”一词借用自Étienne Souriau(2015)，并被拉图尔用作他自己的现代性人类学框架，升级了他之前作品中使用的“中介”概念，这一概念过于模棱两可，经常被错误地推断为非人类实体是简单的中介，只是传达信息，而不是将旧情况转变、重塑和重建为新的。拉图尔的新术语试图确定看似普遍的“模式”——如政治、法律、技术或小说——如何仅靠人类和非人类实体之间复杂的互动网络来维持。这本书延续了拉图尔的理论努力，进一步强调了人类认识到非人类存在的必要性，这种必要性经常被全能的现代话语削弱(脆弱)，这些话语常常使任何其他“声音”丧失资格，并使之沉默。每一章都聚焦于一个特定的模式——从“[FIC]tion”到“[POL] politics”——追踪非人类在特定环境中维持它们的作用。B:好吧，我知道了
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Pub Date : 2021-07-01DOI: 10.1215/17432197-8947865
Jeffrey J. Williams
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Pub Date : 2021-07-01DOI: 10.1215/17432197-8947921
M. Gane
Two very substantial new books by Slavoj Žižek were published in early 2020; they are at two different ends of the spectrum that runs from obscure Hegelian-Lacanian philosophical reflections (Sex and the Failed Absolute) to uninhibited short Maoist-Leninist political “interventions” (A Left That Dares to Speak Its Name). Žižek claims to have completed an intellectual system (continuing the idea of earlier essays) that, as a philosophical foundation, currently informs his political writings. The review follows the sexual problematic through Žižek's philosophy (its antihumanist ethical and political orientations) to the politics of “the impossible” act or event.
{"title":"Žižek","authors":"M. Gane","doi":"10.1215/17432197-8947921","DOIUrl":"https://doi.org/10.1215/17432197-8947921","url":null,"abstract":"\u0000 Two very substantial new books by Slavoj Žižek were published in early 2020; they are at two different ends of the spectrum that runs from obscure Hegelian-Lacanian philosophical reflections (Sex and the Failed Absolute) to uninhibited short Maoist-Leninist political “interventions” (A Left That Dares to Speak Its Name). Žižek claims to have completed an intellectual system (continuing the idea of earlier essays) that, as a philosophical foundation, currently informs his political writings. The review follows the sexual problematic through Žižek's philosophy (its antihumanist ethical and political orientations) to the politics of “the impossible” act or event.","PeriodicalId":35197,"journal":{"name":"Cultural Politics","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-07-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89647761","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-01DOI: 10.1215/17432197-8947879
Valeria Graziano
Abstract:The hypothesis of a post-work society has provoked a newfound interest in the role of imagination in political thinking, made explicit by many authors who turned to the literary genres of utopian and sci-fi writing to sketch possible scenarios of a jobless future. This article proposes instead another mode of constructing political narratives, that of figuration. It reclaims three specific figures to demonstrate how it might be possible to build a public sphere of “unwork.” The first is Bazlen, a fictional character of a writer who never wrote; the second is the collective figure of African American “othermothers”; and finally the third is Amy, the girl who gave flesh to Carol Gilligan’s “ethics of care” proposition. Departing from these specific figures, the article tackles the problem of reimagining the labors (and pleasures) of social reproduction and creative action away from the work regime. It describes how processes of subjectivation sedimented in collective imaginary impact various modes of being together and naming social cooperation. The conclusions propose that the relationship between living labor and knowledge is a nexus that can escape the violence of capitalist relations only by understanding political action as a plural capacity of unwork.
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Pub Date : 2021-07-01DOI: 10.1215/17432197-8947963
J. Bell
In many ways, Semiotex(e)’s English translation of Hervé Guibert’s To the Friend Who Did Not Save My Life (2020) could not be timelier. For although it was published first in French thirty years ago and the author himself has been dead for nineteen years, it is nevertheless easy to see how—if this English translation were published even half a year later—its new introduction by Andrew Durbin might be very different. Indeed, this roman à clef about AIDS would likely refer instead to social distancing, contact tracing, global pandemics, and biopolitics. Besides the author’s painful description of his futile pursuit of and experimentation with differing AIDS drugs like AZT and Digitaline, or grim reflections on his perpetually shifting T4 count, it also shares an intimate portrait of his friend Michel Foucault’s death from AIDS in 1984, a portrait that reshaped the official public narrative on his death with its publication. Of course, Guibert does not name Foucault directly, but his image of the intensely private, gay philosopher Muzil with his closely shaven head and glasses is unmistakable, particularly with the awareness of their long-held friendship. In fact, the “outing” of his friend’s AIDS can easily be seen as a kind of betrayal, one Guibert himself reflects on: “What right did I have to use friendship in such a mean fashion? . . . I was entitled to do this since it wasn’t so much my friend’s last agony I was describing as it was my own, which was waiting for me and would be just like his, for it was now clear that besides being bound by B o o k R e v i e w
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Pub Date : 2021-07-01DOI: 10.1215/17432197-8947851
Danielle Ross
Abstract:This article proposes dividing Bernard Stiegler’s work into three phases, and that a notion of care develops and deepens as these phases progress. To each of these phases there corresponds a particular relationship to Heidegger’s thought: 1) the Heidegger of Being and Time who denies the role of technics in the opening of the possibility of authentic time; 2) as a thinker of the “they” who corrects Simondon’s inability to think collective disindividuation while being himself unable to think a genuine collective individuation process; 3) the later Heidegger who indeed approaches the most mysterious and unsettling aspect of tekhnē and who foresees the most threatening aspect of Gestell as a world in which Dasein loses its privilege as the questioning being. Yet this third Heidegger also failed to reflect on what Stiegler puts at the heart of the thought of his third phase: the question of entropy, understood as describing fundamental but diverse thermodynamic, biological, and informational tendencies. For Stiegler, taking care in the Anthropocene necessarily entails reinscribing philosophical concepts, including that of Ereignis, in relation to entropy, anthropy, and the struggle against them. Beyond Heidegger, this also entails addressing the obsolescence and self-destructiveness of the current macroeconomic model.
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Pub Date : 2021-07-01DOI: 10.1215/17432197-8947893
Ashjan Ajour
Abstract:This article explores the body as a site of subjectivity production during a hunger strike in Occupied Palestine. It further explores the former political prisoners’ theory of subjectivity as it emerges through their praxis and philosophy of freedom. Although the body is the principal tool that the hunger strikers use, they don’t consider it the decisive factor in attaining their goal. For that they build on the immaterial strength that develops with the deterioration of the body and from which they construct the concept of rouh (soul). This is expressed through the formation of contradictory binaries: body versus soul and body versus mind. The article shows that the hunger strike not only is a political strategy for liberation; it also moves into a spiritualization of the struggle. It uses and problematizes Foucault’s “technologies of the self” to theorize the specific formation of subjectivity in the Palestinian hunger strike under colonial conditions, and it contributes to theories of subjectivation. The hunger strikers, in their interaction with the dispossession of the colonial power, invent technologies of resistance to transcend the colonial and carceral constraints on their freedom and create the capacity for the transformation from a submissive subject to a resistant one.
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Pub Date : 2021-07-01DOI: 10.1215/17432197-8947907
Amelie Berger Soraruff
French philosopher Bernard Stiegler inscribes himself in the tradition of critical theory. In this respect, the influence of Adorno and Horkheimer has been crucial to the development of his own understanding of cinema. Yet Stiegler reproaches his predecessors for not having stressed enough the positive virtues of cinema on culture. For Stiegler the industry of cinema is not simply a menace to the human mind, but a positive medium for its reinvention. It is in that sense that cinema is pharmacological, insofar as it can be either spiritually and culturally enhancing or destructive, depending on how it is acted on. As the article concludes, Stiegler's pharmacology of cinema invites us to take part in our cinematic cultural becoming through the revival of the figure of the amateur. But it does so at the risk of cultural snobbery. While Stiegler does not condemn the cinematic medium per se, he does express clear reservations on the potential of commercial cinema, the pharmacological critique of which remains to be thought.
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Pub Date : 2021-03-31DOI: 10.1215/17432197-8797445
J. Armitage, M. Featherstone
Little doubt exists among numerous cultural and political theorists and practitioners that the world has entered a new stage organized around a new system of meaning, where uncertainty and distance rule and the other is a figure of contagion: we will call this new stage “viral culture ” Predictions abound about the huge cultural and political influence of new viruses, such as the coronavirus (COVID-19) that, like all viruses, is a submicroscopic infectious agent that replicates only inside the living cells of an organism Traditional cultural institutions and lifestyles are experiencing rapid political transformation Concepts of protection and mobility, authoritarian populism, extermination, normality, operation, the city, biopolitics, language, life, the image, utopia, leisure, and even the idea of other people are just a few
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