Big Other of public opinion, hear our prayer

Protests don’t work. Whatever their efficacy was in past eras, it is spent. We all witnessed the largest coordinated protests in world history in the lead-up to the Iraq War, and the Iraq War not only happened but is still happening, under the watch of a president whose grass-roots support stemmed largely from his uncanny luck in not yet being in the Senate when the vote to authorize the Iraq War took place.

Today, there is a massive, coordinated protest march, complete with a hashtag and corporate sponsors. I don’t see the value of this aside from its role as a ritual observance. I don’t begrudge anyone their liturgy, to be sure. But I keep the Sabbath by staying at home. At least when I sweep my floors and clean the bathroom on Sunday morning, I produce some kind of tangible positive result. To each his own!

If the standard is making a difference on climate change, I’m failing just as much as the protest marchers. The fact that “at least I know it” doesn’t make any difference either way — not only in terms of effectiveness, but also in terms of distinguishing me from the marchers themselves, many of whom probably know that they won’t make a difference. We’re all in on the joke. The protest is incorporated into our public liturgy, our civil religion.

If we get all the right permits and don’t get in the way too much, hopefully the police won’t brutalize us while we exercise our sacred right to protest — though for some, the police brutality is part of the sacramental effect. Line up and get arrested! The strategy of martyrdom worked once, in an entirely different political and media landscape and in coordination with a disciplined political strategy that is absolutely and completely lacking in the present day… so it’ll work again!

If we suffer enough, they’ll relent. Except they never do. We live in a world where there are crowdfunding campaigns to support an incompetent and abusive police officer who murdered a teenager in cold blood. We live in a world where the rhetoric of non-violence has been irrevocably weaponized to delegitimate the oppressed and normalize the callous violence of the powerful. Line up and get arrested!

Is writing this post better than going to the protests? No. Is there something salutary or helpful about holding the correct cynical opinions? No. Am I doing anyone any good by writing this? Well, everyone needs to vent every once in a while. Some keep the Sabbath going to the protest — I keep it, blogging at home.

That the politicians in Washington will put the politics aside and seek the public good, we pray to the big Other. Public opinion, hear our prayer.

That our elected representatives will embrace common-sense solutions to minimize the damage of global warming without hurting economic growth, we pray to the big Other. Public opinion, hear our prayer.

That an informed electorate, replete with marketable skills, will show up at the polls in November and vote the right way, we pray to the big Other. Public opinion, hear our prayer.

That we can somehow figure out a way to keep this shitshow running a little bit longer, we pray to the big Other. Public opinion, hear our prayer.

Let us pray: public opinion, you have blessed us with the means to express ourselves while interacting with our favorite brands. Aid and guide us, your loyal working families, as we seek smart solutions that enhance shareholder value in this, the greatest country on earth. Amen.

Academic productivity-related program activities for the fall

This semester, I fear I may be reaching a kind of saturation point for how much it is possible to do without being in a constant state of anxiety. In addition to my regular teaching and administrative duties at Shimer, I am teaching a graduate seminar at Chicago Theological Seminary and attempting to make progress on my translation. On top of that, I have agreed to do the following:

  • Attend a conference for the Association of Core Text Colleges on secular vs. religious core curricula, as Shimer’s representative (end of this week, paper already written)
  • Give a talk on Zizek and religion at Portland State University (Monday, October 13)
  • Write a chapter on the ransom theory of the atonement for a reference volume
  • Write an essay on religion and politics for a special journal issue
  • Write two reviews on devil-related books
  • Do various editing work toward the previously mentioned co-authored essay collection on Agamben with Colby Dickinson (which I had so hoped to finalize this summer, but alas…)

As an added bonus, I need to at least get a book order ready for a new course entitled “Reading the Qur’an” and for a Shimer core course I’ve never taught before (though the beauty of the Shimer system is that I can basically carry over what was done last time, which is my general policy for teaching those courses for the first time).

All of this is a little more manageable than it might seem, because my Shimer teaching schedule is fairly convenient — I’m done with classes by 1pm MWF — and I’m teaching two sections of a course I did just last year. And of course, some of this stuff can overlap with each other and lead more or less directly into the drafting of my long-awaited devil book. I should be largely “out of the woods” by the end of October, but in the meantime, certain activities (such as blogging) are taking a back seat, though other, more procrastinatory activities (such as Twitter) may suddenly become very prominent, for a short, intense time period.

One thing I’ve dealt with a lot more this past year has been travel, both for conferences and for personal reasons. In grad school, I used to absolutely dread trips, and I think a lot of that had to do with a feeling of vulnerability related to my abject poverty, etc., in addition to a bad track record for travel in my early life (either suffocating family vacations or oppressive church stuff — or sometimes both, as when we went to “camp meeting”!). Now I seem to be approaching more normal levels of stress, which is probably ineliminable for people without the sociopatic detachment of George Clooney’s character in Up in the Air. Yet that character’s approach to travel nonetheless remains a kind of ideal for me, and as I ponder it, I wonder if it’s because he’s actually the ultimate homebody who has made the generic trappings of business travel into a kind of omnipresent home. He’s so good at travel that he effectively never travels.

Freud Reading Group Tomorrow

71rJO8twa0LAs I mentioned a few months ago, a couple of us are starting to read Freud’s Psychologie des Unbewußten (Amazon link) via Google Hangout. The plan is to do a close reading of the German and move somewhat slowly through the text. It will be either every Saturday or every other, depending on how the group feels. Tomorrow at 10 am EST we will be discussing the first essay, Forumulierungen über die zwei Prinzipien des psychischen Geschehens (Formulations on the Two Principles of Mental Functioning).

Leave a comment or email me if you’re interested.

Theology of Hate

(Trigger warning: this post refers to sexual violence)

Read the rest of this entry »

Adventures in Bookselling: A Few Lessons Learned

For the past year and a half or so I’ve been employed in a kind of noble profession, if such exist: selling books at a local independent bookstore. This is my story of things learned along the way.

Truth told, I was a little surprised I got the position. The job advert emphasized previous book selling as a prerequisite. While I had a year’s worth of such, it had been nearly fifteen years earlier. Following that, my job experience got a little weird & deeply unhelpful in terms of placing me professionally.* One of the owners was born & raised in Glasgow, Scotland, so I suspect my time spent there, conversational affection for Alasdair Gray, & anecdotes about getting in a fight following a Partick Thistle match helped. The lesson: embrace your odd-ball affections.  Read the rest of this entry »

The camp as “nomos”

In many responses to Agamben’s provocative claim that the concentration camp is the nomos of modernity, I have not seen much attention to the text from which Agamben draws the curious term nomos — namely, Schmitt’s Nomos of the Earth. In that text, Schmitt puts forth the concept of nomos as being fundamentally about the way the earth is divided or portioned out, so that the meaning of nomos as “law” is secondary to this more originary meaning. Just as with all of Schmitt’s other major concepts (the exception, the enemy), the most fundamental division is between the inside (the politically ordered zones, in this case) and the outside (the “free zone” — the sea, in the eras he studies most closely).

As Agamben observes of the sovereign exception, however, this “outside” is actually simultaneously “inside” of the political, and indeed represents its most decisive motive force — in what Schmitt regards as the “classical” era of European politics, what was really decisive in the struggle among European nations was not military confrontations on land, but hegemony over the sea. Similarly, he predicts (accurately, it seems) that the US will gain hegemony over world politics through its hegemony over the newly emerging free zone, the air.

Agamben’s countermove within Schmitt’s scheme is to claim that the concentration camp is the more decisive “free zone,” the true incursion of the outside into the “normal” political order. Admittedly, “the camp as nomos” is a compressed way of expressing this, but it’s fundamentally justified in that the defining feature of any nomos of the earth, of any divisioning or portioning out of regions, is for Schmitt precisely the “free zone” that is inside-outside of the political order.

Thus Agamben is not saying that every state is “secretly” a concentration camp or anything of the sort, but that the free zone in which the earthly powers carry out their struggle is within the strange ontological topology of the camp — as opposed to the recognized political boundaries, for example. The experience of the War on Terror seems to bear this out, insofar as the US prefers to ignore recognized national boundaries but is very attentive to establishing camp-like spaces of extra-legal violence (most notably Guantanamo). We might also observe that the struggle between Israel and the surrounding Arab nations, after a brief episode of “traditional” military confrontations, has primarily taken the form of a struggle over the strange political no-man’s-land that is the Palestinian Occupied Territories (neither “officially” part of Israel, nor a “real” country, they are something like a huge refugee camp that has persisted for generations). More generally, under the contemporary global political dispensation, national boundaries are regarded as sacrosanct and unchangeable, so that military conflict tends to produce populations of refugees that constitute the real site of political struggle between and within nations.

Now I’m not going to say this account is indisputable. There are other candidates for the nomos of modernity — Schmitt’s example of the sky springs to mind still, as does the sweatshop — but Agamben’s diagnosis does seem fairly robust and defensible.

“A City of Heretics: François Laruelle’s Non-Philosophy and Its Variants” Published

Angelaki has just published a special issue on François Laurelle’s non-philosophy and variants thereof (click here for the cover, the black cow being a reference to Harman’s review that I use as a trope in my introduction). I edited this collection and was very humbled and honored to try and bring together a number of thinkers whose pick up on Laruelle’s own. The topics covered move from animal ethics to religion to epistemology to art to media to politics and others. I see this as a testament to the plasticity and freedom that non-philosophy allows, something that was on display this last week in Cerisy where a a similar themed colloquium was held. I have listed the table of contents for the journal below with links to free downloads. These are limited to fifty and so I ask if you are interested but have institutional access to Angelaki to please not use the links below. I have invited the other authors in the journal to include their links here, but many will have their own ways of disseminating the link and will want to use their avenues instead. If you are interested in the journal and cannot gain access let me know.

Table of Contents:

1. Laruelle Does Not Exist: Editor’s Introduction

2. Principles for a Generic Ethics by François Laruelle (translated by APS)

3. A Science of Christ? by François Laruelle (translated by Aaron Riches)

4. Sexed Identity by François Laruelle and Anne-Françoise Schmid (translated by Nicola Rubczak)

5. Theorems on the Good News by François Laruelle (translated by Alexander R. Galloway)

6. The Theoretical Pragmatics of Non-Philosophy: Explicating Laruelle’s Suspension of the Principle of Sufficient Philosophy with Brandom’s Meaning-Use Diagrams by Rocco Gangle

7. With One’s Eyes Half-Closed, a Particle of Laruelle by Drew S. Burk

8. The Autism of Reason by Alexander R. Galloway

9. Notes on the Axiomatic of the Desert by Eugene Thacker

10. Proletarian Gnosis by Gilles Grelet (translated by APS)

11. Violence: The Indispensible Condition of the Law (and the Political) by Katerina Kolozova

12. The Animal Line: On the Possibility of a ‘Laruellean’ Non-Human Philosophy by John Mullarkey

13. On Generic Epistemology by Anne-Françoise Schmid and Armand Hatchuel (translated by Robin Mackay)

14. Against Tradition to Liberate Tradition: Weaponized Apophaticism and Gnostic Refusal by Anthony Paul Smith

15. Mediation, Religion, and Non-Consistency in-One by Daniel Colucciello Barber

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