"By the act of reflection something is altered in the way in which the fact was originally presented in sensation, perception, or conception. Thus, as it appears, an alteration must be interposed before the true nature of the object can be discovered. What reflection elicits is a product of our thought. Solon, for instance, produced … Continue reading Hegel’s Logic on Kantian Scepticism
"A computational process philosophy? A modeling of philosophical Lego? Reza Negarestani’s Intelligence and Spirit is by no means a Neo-Hegelian revival, but a provocative methodological attempt to apply some of Hegel’s critical contentions on reason and spirit to the Kantian epistemological program. The result is a philosophical tour de force that reintroduces Hegel’s Geist to Kant in … Continue reading Intelligence and Spirit by Reza Negarestani
Deleuze, probably the most innovative philosopher of the event, situates the encounter with the event at the heart of his Difference and Repetition.
“Something in the world forces us to think. This something is an object not of recognition but of a fundamental encounter. What is encountered may be Socrates, a temple or a demon. It may be grasped in a range of affective tones: wonder, love, hatred, suffering. In whichever tone, its primary characteristic is that it can only be sensed. In this sense it is opposed to recognition. In recognition, the sensible is not at all that which can only be sensed, but that which bears directly upon the senses in an object which can be recalled, imagined or conceived. The sensible is referred to an object which may not only be experienced other than by sense, but may itself be attained by other faculties. It therefore presupposes the exercise of the senses and the exercise of the other faculties in a common sense. The object of encounter, on the other hand, really gives rise to sensibility with regard to a given sense.”
~ Deleuze, Difference and Repetition, p. 139.
As for Kant, his whole project is to situate the traumatic incident at the heart of enlightened subjectivity itself. Isn’t Kant’s whole edifice an attempt at introducing a split between reason and the madness inherent to its constitution?Isn’t Kant’s whole edifice an attempt at introducing a split between reason and the madness inherent to its constitution?
“I have doubts whether there is a distinction between general lunacy (delirium generale) and that which is fixed upon a definite object (delirium circa objectum). Unreason (which is something positive and not just a lack of reason) is like reason, a mere form to which objects can be adapted; and both reason and unreason, therefore, concern themselves with the general. However, what first comes into the mind at the (usually sudden) outbreak of a crazy disposition (the accidentally encountered subject matter about which the person will rave later) will be from then on the insane person’s chief concern, since it is, because of the novelty of the impression, more firmly fixed in his mind than anything else occurring afterward.” ~ Isn’t Kant’s whole edifice an attempt at introducing a split between reason and the madness inherent to its constitution?”
~ Kant, Anthropology from a Pragmatic Point of View, p.116.
And here is another relevant video…
The History of spirit is its own deed; for spirit is only what it does, and its deed is to make itself – in this case as spirit – the object of its own consciousness, and to comprehend itself in its interpretation of itself to itself.
—G.W.F. Hegel, Elements of the Philosophy of Right
Shall we say that Hegel is the Father of Pragmatism? That we should know a self as what it does, rather than by its essence: what it is? And is the self processual, a disturbance of material agitation: a making that is a making of itself by itself, through the power of interacting on itself by way of techniques of language and interpretation of this self-making agency in process? Reza Negarestani situates this statement as outlining a “community of rational agents as a social model of the mind,” a functionalist model that is “essentially…
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"Nick Land is a British philosopher living in Shanghai. Nick is one of the main figures in the school of thought known as accelerationism. He is currently writing a book about the philosophical implications of Bitcoin. We talked about accelerationism, cybernetics, ideology, the evolution of Nick’s perspective, Deleuze and Guattari, emancipation and dehumanization, artificial intelligence, … Continue reading Ideology, Intelligence, and Capital: Interview with Nick Land
D'ailleurs, Derrida | A film by Safaa Fathy | English Subtitles | "An exploration of the man and his ideas, DERRIDA'S ELSEWHERE investigates the parallels between the personal life and the life work of arguably the most important philosopher of the 20th Century, Jacques Derrida. We follow Derrida around his home, office, in the classroom … Continue reading Derrida’s Elsewhere [Documentary, 1999]
“A true house is something you can return to when the adventure of thought and action has made you leave it and almost forget about it. A house you stay in forever is just a voluntary prison. When something important happens in life it is always like a departure, an uprooting, directed toward whatever the true life is for you. Anabasis is the idea that you’re disoriented but that you’ll move toward yourself, find your true self within this disorientation and this departure, and, together with all humanity, create the stages of an egalitarian symbolization.”
~ Alain Badiou, The True Life, p.46
‘I’m 79 years old. So why on earth should I concern myself with speaking about youth?‘ This is the question with which renowned French philosopher Alain Badiou begins his passionate plea to the young.
Today young people, at least in the West, are on the brink of a new world. With the decline of old traditions, they now face more choices than ever before. Yet powerful forces are pushing them in dangerous directions, into the vortex of consumerism or into reactive forms of traditionalism. This is a time when young people must be particularly attentive to the signs of the new and have the courage to venture forth and find out what they’re capable of, without being constrained by the old prejudices and hierarchical ideas of the past. And if the aim of philosophy is to corrupt youth, as Socrates was accused of doing, this can mean…
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An epiphany was had today, and — as ever — it was because of something Robin said. A frequently debated and ridiculed suggestion that circles the acceleratosphere is that capital has its own agency; that it is an autonomous agency. What is meant by this is very dependent on context. […] Badiou, in the article shared … Continue reading A Note on Eerie Agentic Capital — xenogothic
DOWNLOAD via ‘The Privatization of Hope: Ernst Bloch and the Future of Utopia’ by Peter Thompson & Slavoj Žižek (PDF) — SubSense
LA GAZETTE D’ALIAHOVA « EN TOUT, HENRYEN! » N. 100, DÉCEMBRE 2018 1 DÉCEMBRE 2018 Rédigé par Roland Vaschalde et publié depuis Overblog Ces quelques chiffres en guise de bilan (provisoire) de l’existence de la Gazette d’Aliahova, dont la diffusion commença sous forme d’envoi par mails en 2010 avant de prendre sa forme actuelle de … Continue reading Actualité Concernant le Philosophe Michel Henry (Bibliographie, Informations, Articles)
Let’s reflect on the goings on in France of these last few weeks. Can we call this an insurrection? The answer – of course – depends on what we mean by the word insurrection, yet whatever our understanding may be, something of the sort has taken place. And will probably continue. What tells us this […] … Continue reading Antonio Negri weighs in on the French Insurrection