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The physical and the automaton, introducing the radical dyad of the non-human -- Formalism of materialist reason -- Subjectivity as inherently philosophical entity and the third person's perspective -- Homologies and asymmetries between the automata of capital and patriarchy -- New political economy is possible only under the condition of abolishment of the metaphysics of animal-for-killing.

Following François Laruelle's nonstandard philosophy and the work of Judith Butler, Drucilla Cornell, Luce Irigaray, and Rosi Braidotti, Katerina Kolozova reclaims the relevance of categories traditionally rendered?unthinkable" by postmodern feminist philosophies, such as?the real, "?the one, "?the limit," and?finality," critically repositioning poststructuralist feminist philosophy and gender/queer studies. Poststructuralist (feminist) theory sees the subject as a purely linguistic category, as always already multiple, as always already nonfixed and fluctuating, as limitless discursivity, a

This article looks to false color practices within photography, cinema, and media imaging technology, from surveillance to photographic art, and the manner in which they do not remain positioned on separate planes of Truth versus Fiction. In film and media theory, color is not only the problem of the metaphysics of color versus 'reality'. Film theory realism has also always been concerned with the realness of color practices and social and racial violence, color and death, color and the corpse. In this way, film and media theory draw the line for approaching color imagery on the grounds of chromo-politics, historical, and new. With the conceptual lens of François Laruelle's 'photo-fiction' this article aims to re-think the relation of realism, fiction, and the politics of color imagery through an analysis of 'false color' practices. Ultimately, I look to contemporary thermal images and the chromo-politics of contemporary images via employment of Laruelle's non-philosophy and photo-fiction.

In The Order of Things, Michel Foucault first articulates what he calls the empirico-transcendental doublet, a circular logic according to which the subject, unlike other objects, can at once be an empirical object in experience and the transcendental conditions that make experience of the empirical possible. This doublet structure is tied, moreover, to what Foucault calls the analytic of finitude, a circinate pattern vacillating between a psychology of represented needs and an anthropology of the finitude of human life. Foucault's argument is that it is this paradoxical structure which forms the historical a priori of knowledge in the modern episteme and, we may surmise, undergirds the enclosing logics of disciplinary societies. In time, Foucault's contemporary, Gilles Deleuze, will describe the emergence of novel ambient and modulatory conditions that provoke a partial remaking of the boundaries of the subject into the dividual, or data-individual. This transformation, while unparalleled in some ways, relies on many extractive and surveilling methods and technologies developed in the previous episteme. Similarly, the somatechnical facialisation capabilities of digital technologies – described variously as digital epidermalisation, digital phrenology, and recursive redlining – are, I hold, prefigured by plantation logics. But while these are important historical contextualisations, the new algorithmic architectures we are embedded in have occasioned a veritable structural reorganisation of the circularity of the empirico-transcendental doublet. This new recursive epistemological arrangement – or algorithmic-transcendental doublet – causes dividuals to continually be assimilated into computerised temporalities that elicit financialised closed-loop epistemologies and grant the digital illegitimate authority over the radical immanence of life as lived. In addressing the interrelated theses presented here, I invoke François Laruelle's project on non-standard philosophy to propose an alternative posture – one which refuses the violence of sufficiency: a knowledge that doubles the world via a transcendental synthesis by which the structure of possibility is precipitated always as a doublet.

Programme international de coopération scientifi que (PICS-CNRS) hébergé au Centre d'étude du monde russe, caucasien et centre-européen (CERCEC) pour la période 2008-2010. L'équipe française du projet est composée de Alexis Berelowitch, Françoise Daucé, Myriam Désert, Caroline Dufy, Marlène Laruelle, Anne Le Huérou et Kathy Rousselet. L'équipe russe était composée de Svetlana Barsoukova, Oksana Karpenko et Elena FilippovaArticle en ligne à l'adresse : http://www.ceri-sciencespo.com/publica/question/qdr32.pdf ; Since the second half of the 1990s, the theme of national revival crystallized in Russia, notably in the form of a promotion of patriotism. The apparent convergence between an offer "from above" and a demand "from below" supports the idea that there exists a kind of patriotic consensus in Russia. This new tense and autarchic fusion between state and society summons old stereotypes about Russo- Soviet culture. This issue of Questions of Research seeks to go back over these stereotypes in order to show the diversity of "patriotic" practices in Russia today (which widely surpass the "militarist" variant generally evoked) and the connected social uses that are made of it. Following an overview of the existi ng literature on Russian nationalism and patriotism, as well as a presentation of the patriotic education curricula being implemented by the Russian state, our study on "patriotic" practices continues through several points of observation (patriotic summer clubs and camps for children and adolescents in Saint- Petersburg, Moscow and Omsk; ethno-cultural organizations; Orthodox religious organizations; and the discursive practices of economic actors). The examination of these different terrains reveals the diversity of everyday "patriotic" activities; and illustrates their utilizati on to multiple ends (pragmatic concern for one's professional career, search for a personal source of inspiration, opportunities for enrichment, pleasure of undertaking activities with one's friend and relations.). In the end, ...

Programme international de coopération scientifi que (PICS-CNRS) hébergé au Centre d'étude du monde russe, caucasien et centre-européen (CERCEC) pour la période 2008-2010. L'équipe française du projet est composée de Alexis Berelowitch, Françoise Daucé, Myriam Désert, Caroline Dufy, Marlène Laruelle, Anne Le Huérou et Kathy Rousselet. L'équipe russe était composée de Svetlana Barsoukova, Oksana Karpenko et Elena FilippovaArticle en ligne à l'adresse : http://www.ceri-sciencespo.com/publica/question/qdr32.pdf ; Since the second half of the 1990s, the theme of national revival crystallized in Russia, notably in the form of a promotion of patriotism. The apparent convergence between an offer "from above" and a demand "from below" supports the idea that there exists a kind of patriotic consensus in Russia. This new tense and autarchic fusion between state and society summons old stereotypes about Russo- Soviet culture. This issue of Questions of Research seeks to go back over these stereotypes in order to show the diversity of "patriotic" practices in Russia today (which widely surpass the "militarist" variant generally evoked) and the connected social uses that are made of it. Following an overview of the existi ng literature on Russian nationalism and patriotism, as well as a presentation of the patriotic education curricula being implemented by the Russian state, our study on "patriotic" practices continues through several points of observation (patriotic summer clubs and camps for children and adolescents in Saint- Petersburg, Moscow and Omsk; ethno-cultural organizations; Orthodox religious organizations; and the discursive practices of economic actors). The examination of these different terrains reveals the diversity of everyday "patriotic" activities; and illustrates their utilizati on to multiple ends (pragmatic concern for one's professional career, search for a personal source of inspiration, opportunities for enrichment, pleasure of undertaking activities with one's friend and relations.). In the end, ...

Programme international de coopération scientifi que (PICS-CNRS) hébergé au Centre d'étude du monde russe, caucasien et centre-européen (CERCEC) pour la période 2008-2010. L'équipe française du projet est composée de Alexis Berelowitch, Françoise Daucé, Myriam Désert, Caroline Dufy, Marlène Laruelle, Anne Le Huérou et Kathy Rousselet. L'équipe russe était composée de Svetlana Barsoukova, Oksana Karpenko et Elena FilippovaArticle en ligne à l'adresse : http://www.ceri-sciencespo.com/publica/question/qdr32.pdf ; Since the second half of the 1990s, the theme of national revival crystallized in Russia, notably in the form of a promotion of patriotism. The apparent convergence between an offer "from above" and a demand "from below" supports the idea that there exists a kind of patriotic consensus in Russia. This new tense and autarchic fusion between state and society summons old stereotypes about Russo- Soviet culture. This issue of Questions of Research seeks to go back over these stereotypes in order to show the diversity of "patriotic" practices in Russia today (which widely surpass the "militarist" variant generally evoked) and the connected social uses that are made of it. Following an overview of the existi ng literature on Russian nationalism and patriotism, as well as a presentation of the patriotic education curricula being implemented by the Russian state, our study on "patriotic" practices continues through several points of observation (patriotic summer clubs and camps for children and adolescents in Saint- Petersburg, Moscow and Omsk; ethno-cultural organizations; Orthodox religious organizations; and the discursive practices of economic actors). The examination of these different terrains reveals the diversity of everyday "patriotic" activities; and illustrates their utilizati on to multiple ends (pragmatic concern for one's professional career, search for a personal source of inspiration, opportunities for enrichment, pleasure of undertaking activities with one's friend and relations.). In the end, ...

There is an aporia to finitude: if I am limited as a finite being, I cannot know what the limits of my finitude are, because if I knew what those limits are, then I would have transcended them. I refer to this aporia as the "hard problem of finitude," interpreted through Graham Priest's work on inclosure paradoxes. Here I offer an interpretation of François Laruelle's theory of the Philosophical Decision in terms of his attempt to resolve this aporia through his suspension of standard philosophy's form of ontological dualism. Next, I apply non-standard philosophy to the problem of religious pluralism, presenting a novel theory of "standard religion" and the "Hierophanic Decision" through a non-standard reading of Mircea Eliade's philosophy of religion, and end by pointing towards what a consistently performative and finite form of religious pluralism might look like from within the "democracy-of-thought," here rendered as the "parliament of religions."

The "moveable feast" of non-philosophy(Abstract) The editorial aims to unveil the attracting force of Laruelle's non-philosophy for scholars from different disciplines and artists. It shows how a new "democratic order of thinking" permits non-philosophy to enclose domains that have long been considered as opposites: philosophy, science, religion and the arts. Conceived as parameters of thought of the same right and without privileges, these variables can be superposed in a process of creative invention. The performative force of non-standard thinking, which can take different forms of philo-fiction, science fiction, art fiction, Christo-Fiction etc., dismantles the decisional gestures and the sufficiency claims of philosophy, science and religion, and thus permits a regeneration as well as a choral orchestration in a "minimalistic symphony". In this sense, non-philosophy invites us every day to the "movable feast", that it is.

There is an aporia to finitude: if I am limited as a finite being, I cannot know what the limits of my finitude are, because if I knew what those limits are, then I would have transcended them. I refer to this aporia as the "hard problem of finitude," interpreted through Graham Priest's work on inclosure paradoxes. Here I offer an interpretation of François Laruelle's theory of the Philosophical Decision in terms of his attempt to resolve this aporia through his suspension of standard philosophy's form of ontological dualism. Next, I apply non-standard philosophy to the problem of religious pluralism, presenting a novel theory of "standard religion" and the "Hierophanic Decision" through a non-standard reading of Mircea Eliade's philosophy of religion, and end by pointing towards what a consistently performative and finite form of religious pluralism might look like from within the "democracy-of-thought," here rendered as the "parliament of religions."

The "moveable feast" of non-philosophy(Abstract) The editorial aims to unveil the attracting force of Laruelle's non-philosophy for scholars from different disciplines and artists. It shows how a new "democratic order of thinking" permits non-philosophy to enclose domains that have long been considered as opposites: philosophy, science, religion and the arts. Conceived as parameters of thought of the same right and without privileges, these variables can be superposed in a process of creative invention. The performative force of non-standard thinking, which can take different forms of philo-fiction, science fiction, art fiction, Christo-Fiction etc., dismantles the decisional gestures and the sufficiency claims of philosophy, science and religion, and thus permits a regeneration as well as a choral orchestration in a "minimalistic symphony". In this sense, non-philosophy invites us every day to the "movable feast", that it is.

The author starts from the thesis that there is no such thing as a "natural" or "apolitical" economy. The economy is always already political, as it is the economy's material core of power, control, and its main mechanisms, i.e. exploitation and oppression. It is no less so in the era of neoliberalism, a time in which we witness the divorce between capitalism and democracy. In order to lay the foundations of a different economy, one that is not based on wage labor and the exploitation of human life and nature based on their auto-alienation, but rather on action in accordance with their resources, we need - according the author - to rethink the concept of the state in a non-philosophical and post-capitalist fashion, structurally different from the modern bourgeois state. If the structure originating in the bourgeois state, as conceived by modern humanism, is preserved, it will mean that the determination in the last instance is still the same. In order to arrive at a determination in the last instance of a non-exploitative, non-wage-labor-based social order where the determination is affected by the real, we must first arrive at the generic core of the notion of the modern state. As soon as we determine the generic term of "the state," we can radicalize it by letting it be determined by the effects of the real. The generic notion, isolated from the chôra of the transcendental material that is offered by modern philosophies originating in the Enlightenment, should be used as the minimal transcendental description for the determining effect (or "symptom") of the real.