Special issue of Angelaki: ‘Immanent materialisms: speculation and critique’

You might be interested to know of a special issue of Angelaki just published entitled ‘Immanent materialisms: speculation and critique’. Co-edited by Patrice Haynes and Charlie Blake, it comprises papers from, and inspired by the theme of, the Association for Continental Philosophy of Religion‘s 2009 conference ‘Towards a Philosophy of Life’.

The issue includes work by AUFS regulars Anthony Paul Smith [the first 50 of you can download my article for free using this token, but please only use if you don't have library access - APS] and Joshua Ramey, plus a host of others, many of whom will be familiar to readers of this blog: John Ó Maoilearca, Jim Urpeth, Colby Heath Dickinson, Frank Ruda, Michael Burns [again, first 50 of you can download this using this token - APS], Alastair Morgan, Patrice Haynes and Benjamin Noys.

Posted in blog posts, immanence, materialism, publications. Comments Off

Immanence and Hadewijch

Readers might be interested in a series of posts being written by David Driedger, who is of course a long-time participant at AUFS. Titled “Excessive Love,” they address the intersection between immanence and Hadewijch. From my understanding, there’s one post still to arrive, but Parts One, Two, Three, and Four are already up.

Some thoughts on secularity-without-secularism and non-philosophy more generally (A Non-Philosophical Theory of Nature Book Event)

Rather than offering an overall perspective on A Non-Philosophical Theory of Nature in this post, I wanted to highlight several moments that I found particularly insightful to think and wrestle with.

1. The most viscerally powerful moment for me in the book was the image it offered for the possibility of what a generic secular might look like. Anthony recounts a dual act of solidarity that occurred between the Muslim Community and the Coptic Orthodox Christians in Egypt. The first was the act of solidarity by Egyptian Muslims who, in the wake of a suicide bombing against the Coptic community, encircled a Coptic Christian Church to provide the worshippers a human shield that would allow them to safely celebrate Christmas. The second image is likewise an encircling of protection. During the Tahir square occupations, a number of protestors carried out their religious duty and prayed during the calls for prayer, and in so doing, left themselves vulnerable to police harassment and brutality. This time it was the Coptic Christians who encircled the Muslims, constructing a human shield and allowing prayer to continue free of harassment and intimidation. Read the rest of this entry »

Deleuze and the Naming of God Now Available

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.

AAR Audio and Reflection

You can download the audio for the unofficial AUFS panel at the AAR this year. The panel, as part of the Theology and Continental Philosophy Group, was entitled “Figures of Immanence: Beyond Incarnational Logic” (though this “beyond” is questioning by Beatrice Marovich and Daniel Barber at the end of the discussion, as you’ll hear). For those who want to skip ahead to specific talks, it begins with Thomas Lynch introducing Steven Shakespeare talking about his new re-reading of Kierkegaard as a thinker of immanence. At 29:34 Alex Dubilet’s paper on Bataille on immanence with some remarks at the end on animality. At 1:00:13 Daniel Colucciello Barber’s paper on conversion and the now begins. 1:31:02 you will find my paper on Hallaj and conceptions of immanence with in Islam. Beatrice Marovich’s response to the panel begins at 2:03:10 with concluding remarks from the rest of us following her response. The recording in general is good, but to hear questions from the audience (which follow each paper) you may need to wear headphones and turn it up quite significantly. Feel free to continue the discussion or move it in a different direction in the comments, though of course I can’t guarantee individual authors will respond. Read the rest of this entry »

The Use-Value of Ethics: Antonio Negri’s Hopeful Time

This post emerges out of a close reading I did of one of Negri’s toughest texts, “The Constitution of Time,” which is in the Time for Revolution book put out by Continuum. I’m referencing the hardback edition, which has different pagination than the paperback edition. My thanks to Adam, Anthony, and Brad for hosting the post at AUFS.

I’d suggest that Negri’s “The Constitution of Time” can be understood as part of a contemporary ethical project. I am using “ethics” here in the sense of a way of life, and it’s how I understand Negri’s usage of “the practice of theory,” such as the following statement: “When the practice of theory is directed simply towards the constitution of the transcendent, time is non-existence. Time is multiplicity. Time is a theological scandal.” (30) I think that his (uneven) attempt to chart out a materialist theory of time is more readily understandable in these terms, and I’d like to  draw out the main contours of this ethics in order to clarify his pervasive recourse to the language of hope. Given Negri’s grounding of his own project in Spinoza, this is something I’ve found a bit troubling, even though I’m willing to entertain the idea that Negri does the some kind of rewriting to terms like hope that Spinoza famously does with God. Nevertheless, reading through “The Constitution of Time” was a bit of a revelation for me in my study of Negri, and despite the fact that this text is at times even more difficult than The Savage Anomaly, I’ve found it pretty helpful for getting a sense of what he’s up to in terms of his own ethics.

The first place that Negri’s ethics can be detected is in his polemical opposition to the “re-equilibrating calculus” of Keynes and Polanyi. (41) The fundamental distinction in Negri’s text is between the empty, reversible, measuring time of capitalism, and the constitutive, composing, open time of communism. Negri suggests that the second has been made possible by the first, which for him is why the “overcoming of capitalism occurs on the basis of needs constructed by capitalism.” (26) The more that capital has expanded on a global scale, the more difficult it becomes to measure labor with time. When capital has expanded far enough, when it “invests the whole of life,” then “time is not the measure of life, but is life itself.” (35) This paradox is one way to describe real subsumption; in conquering life, capital has seemingly become victorious once and for all. There is no longer an alternative to the M-C-M’ relation. Read the rest of this entry »

Posted in Communism, ethics, immanence, Marxism, Negri, politics, Spinoza. Comments Off

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