{"title":"媒体智识主义还是生活灾难?调解和暂停A/政治法案","authors":"Bogna M. Konior","doi":"10.51151/identities.v15i1-2.344","DOIUrl":null,"url":null,"abstract":"Piotr Szczęsny set himself on fire in protest of the Polish government in October 2017. Charged with political orientation, his selfimmolation posed a challenge to the news media, forcing it deep into the gutter the suicide archive, where commentators debated appropriate aesthetics of protest in a country whose imagery imagery is predominately thanatic; in a nation-state that has been resurrected after its many occupations yet still remains within a sacrificial grave, with death as the cornerstone of community. In this article, I situate Szczęsny’s death within the nightmare-bound post-Soviet political scene through historically contextualizing the debate around his suicide, where the act itself was criticized on the basis of its inappropriate aesthetics of irrational selfharm. I argue that such binding of a/political catastrophe in a bundle of representations corresponds to what François Laruelle calls media intellectualism, a form of engaging suffering that relies on its mediation. Seeking an alternative discourse of engaging the a/political act, I look to Katerina Kolozova’s non-standard politics of pain and to Oxana Timofeeva’s work on “the catastrophe.” These positions, which I call stances of the unsubject, offer us different starting points for creating solidarity in spaces of void, pain and depression. For the unsubject, pain is the prerequisite for forming the political, albeit in a non-standard manner, where politics cannot oscillate around representations, ideologies or identities. Rather than mediate self immolation, I ask whether the way that we define “the political” could benefit from a subtraction of mediation, from a catastrophic thinking in parallel with the brutality of the real, rather than the repetition of (national) trauma. \nAuthor(s): Bogna M. Konior: \nTitle (English): Media Intellectualism or Lived Catastrophe? Mediating and Suspending the A/political Act \nJournal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 15, No. 1-2 (Summer 2018) \nPublisher: Institute of Social Sciences and Humanities – Skopje \nPage Range: 166-185 \nPage Count: 20 \nCitation (English): Bogna M. Konior, “Media Intellectualism or Lived Catastrophe? 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引用次数: 0
摘要
2017年10月,Piotr Szczęsny自焚以抗议波兰政府。他的自焚充满了政治倾向,对新闻媒体构成了挑战,迫使其深入到自杀档案的阴沟中,在一个意象意象占主导地位的国家,评论家们讨论抗议的适当美学;在一个民族国家中,在经历了许多占领之后,它已经复活了,但仍然躺在一个祭祀的坟墓里,死亡是社区的基石。在这篇文章中,我将Szczęsny的死亡置于噩梦般的后苏联政治场景中,通过对他的自杀进行历史背景化的辩论,这种行为本身被批评为非理性自残的不恰当美学。我认为,将一场/政治灾难捆绑在一堆表征中,与弗朗索瓦·拉鲁埃尔(francoois Laruelle)所说的媒介理智主义(media intellectualism)相对应,这是一种依赖于媒介中介的参与痛苦的形式。为了寻找另一种参与政治行为的话语,我研究了卡特琳娜·科洛佐娃(kataterina Kolozova)关于痛苦的非标准政治,以及奥克萨娜·蒂莫费耶娃(Oxana Timofeeva)关于“灾难”的作品。这些立场,我称之为非主体的立场,为我们在空虚、痛苦和沮丧的空间中创造团结提供了不同的起点。对于非主体来说,痛苦是形成政治的先决条件,尽管是以一种非标准的方式,政治不能围绕表征、意识形态或身份摇摆。我问的不是调解自我牺牲,而是我们定义“政治”的方式是否可以从调解的减法中受益,从与现实的残酷并行的灾难性思维中受益,而不是重复(国家)创伤。作者:Bogna M. Konior:标题(英文):媒介智识主义还是生活灾难?期刊参考:身份:政治,性别和文化杂志,卷15,No. 1-2(夏季2018)出版社:社会科学和人文研究所-斯科普里页范围:166-185页数:20引文(英文):Bogna M. Konior,“媒体智识主义或生活灾难?《政治行为的调解与暂停》,《身份认同》,Vol. 15, No. 1-2 (Summer 2018): 166-185。
Media Intellectualism or Lived Catastrophe? Mediating and Suspending the A/political Act
Piotr Szczęsny set himself on fire in protest of the Polish government in October 2017. Charged with political orientation, his selfimmolation posed a challenge to the news media, forcing it deep into the gutter the suicide archive, where commentators debated appropriate aesthetics of protest in a country whose imagery imagery is predominately thanatic; in a nation-state that has been resurrected after its many occupations yet still remains within a sacrificial grave, with death as the cornerstone of community. In this article, I situate Szczęsny’s death within the nightmare-bound post-Soviet political scene through historically contextualizing the debate around his suicide, where the act itself was criticized on the basis of its inappropriate aesthetics of irrational selfharm. I argue that such binding of a/political catastrophe in a bundle of representations corresponds to what François Laruelle calls media intellectualism, a form of engaging suffering that relies on its mediation. Seeking an alternative discourse of engaging the a/political act, I look to Katerina Kolozova’s non-standard politics of pain and to Oxana Timofeeva’s work on “the catastrophe.” These positions, which I call stances of the unsubject, offer us different starting points for creating solidarity in spaces of void, pain and depression. For the unsubject, pain is the prerequisite for forming the political, albeit in a non-standard manner, where politics cannot oscillate around representations, ideologies or identities. Rather than mediate self immolation, I ask whether the way that we define “the political” could benefit from a subtraction of mediation, from a catastrophic thinking in parallel with the brutality of the real, rather than the repetition of (national) trauma.
Author(s): Bogna M. Konior:
Title (English): Media Intellectualism or Lived Catastrophe? Mediating and Suspending the A/political Act
Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 15, No. 1-2 (Summer 2018)
Publisher: Institute of Social Sciences and Humanities – Skopje
Page Range: 166-185
Page Count: 20
Citation (English): Bogna M. Konior, “Media Intellectualism or Lived Catastrophe? Mediating and Suspending the A/political Act,” Identities: Journal for Politics, Gender and Culture, Vol. 15, No. 1-2 (Summer 2018): 166-185.
期刊介绍:
Identities explores the relationship of racial, ethnic and national identities and power hierarchies within national and global arenas. It examines the collective representations of social, political, economic and cultural boundaries as aspects of processes of domination, struggle and resistance, and it probes the unidentified and unarticulated class structures and gender relations that remain integral to both maintaining and challenging subordination. Identities responds to the paradox of our time: the growth of a global economy and transnational movements of populations produce or perpetuate distinctive cultural practices and differentiated identities.