Suchergebnisse

Couplet 1. 2019: Extreme realism : in sixteen series -- Realer than real : the simulacrum according to Deleuze and Guattari -- Couplet 2. 2000: On the right to the noncommunication of cultural difference -- Event horizon -- Couplet 3. 2017: Becoming animal in the literary field -- The virtual, double capture, and the urban-architecture manifold -- Couplet 4. 2009: Simondon's "Technical mentality" revisited -- The supernormal animal -- Couplet 5. 1997: Sensing the virtual, building the insensible -- Not determinately nothing : building experience -- Couplet 6. 2014: The crannies of the present : on the subject of decision -- Dim, massive, and important : atmosphere in process -- Couplet 7. 2005: Going kinetic : what is decision in a post-deliberative world? -- Barely there : the power of the image at the limit of life -- Couplet 8. 1995: Requiem for our prospective dead : a participatory critique of capitalist power -- The political is not personal : affect, power, violence -- Couplet 9. 2001: Tell me where your pain is : pointing to the body without an image -- The art of the relational body : from mirror-touch to the virtual body -- Couplet 10. 2000: Parable of the cave (blind version) -- Panoscopia -- Couplet 11. 2003: Urban appointment : a possible rendezvous with the city -- Purple phosphene -- Couplet 12. 2007: On critique -- How do you make yourself a proposition? For a Whiteheadian laboratory (with Erin Manning)

There is no such thing as rest. The world is always on the move. It is made of movement. We find ourselves always in the midst of it, in transformations under way. The basic category for understanding is activity – and only derivatively subject, object, rule, order. What is called for is an 'activist' philosophy based on these premises. The Principle of Unrest explores the contemporary implications of an activist philosophy, pivoting on the issue of movement. Movement is understood not simply in spatial terms but as qualitative transformation: becoming, emergence, event. Neoliberal capitalism's special relation to movement is of central concern. Its powers of mobilization now descend to the emergent level of just-forming potential. This carries them beyond power-over to powers-to-bring-to-be, or what the book terms 'ontopower'. It is necessary to track capitalist power throughout its expanding field of emergence in order to understand how counter-powers can resist its capture and rival it on its own immanent ground. At the emergent level, at the eventful first flush of their arising, counter-powers are always collective. This even applies to movements of thought. Thought in the making is collective expression. How can we think this transindividuality of thought? What practices can address it? How, politically, can we understand the concept of the event to emergently include events of thought? Only by attuning to the creative unrest always agitating at the infra-individual level, in direct connection with the transindividual level, bypassing the mid-level of what was traditionally taken for a sovereign subject: by embracing our 'dividuality'.

Navigating movements : interview / by Mary Zournazi -- Of microperception and micropolitics : interview / by Joel McKim -- 'There is no ideology and there never was' : affect, capitalism, and resistance : interview / by Yubraj Aryal -- Affective attunement in the field of catastroph with Erin Manning : interview / by Jonas Fritsch and Bodil Marie Stavning Thomsen -- Fields of potential : affective immediacy, anxiety, and the necessities of life -- With Erin Manning : interview / by Christoph Brunner -- What a body can do : interview / by Arno Boehler

Frontmatter -- Contents -- Preface -- Part One: Powers -- 1. The Primacy of Preemption: The Operative Logic of Threat -- 2. National Enterprise Emergency: Steps toward an Ecology of Powers -- Part Two: Powers of Perception -- 3. Perception Attack: The Force to Own Time -- 4. Power to the Edge: Making Information Pointy -- 5. Embroilments and History -- Part Three: The Power to Affect -- 6. Fear: (The Spectrum Said) -- 7. The Future Birth of the Affective Fact -- Afterword: After the Long Past: A Retrospective Introduction to the History of the Present -- Notes -- References -- Index

There is no such thing as rest. The world is always on the move. It is made of movement. We find ourselves always in the midst of it, in transformations under way. The basic category for understanding is activity – and only derivatively subject, object, rule, order. What is called for is an 'activist' philosophy based on these premises. The Principle of Unrest explores the contemporary implications of an activist philosophy, pivoting on the issue of movement. Movement is understood not simply in spatial terms but as qualitative transformation: becoming, emergence, event. Neoliberal capitalism's special relation to movement is of central concern. Its powers of mobilization now descend to the emergent level of just-forming potential. This carries them beyond power-over to powers-to-bring-to-be, or what the book terms 'ontopower'. It is necessary to track capitalist power throughout its expanding field of emergence in order to understand how counter-powers can resist its capture and rival it on its own immanent ground. At the emergent level, at the eventful first flush of their arising, counter-powers are always collective. This even applies to movements of thought. Thought in the making is collective expression. How can we think this transindividuality of thought? What practices can address it? How, politically, can we understand the concept of the event to emergently include events of thought? Only by attuning to the creative unrest always agitating at the infra-individual level, in direct connection with the transindividual level, bypassing the mid-level of what was traditionally taken for a sovereign subject: by embracing our 'dividuality'.

There is no such thing as rest. The world is always on the move. It is made of movement. We find ourselves always in the midst of it, in transformations under way. The basic category for understanding is activity – and only derivatively subject, object, rule, order. What is called for is an 'activist' philosophy based on these premises. The Principle of Unrest explores the contemporary implications of an activist philosophy, pivoting on the issue of movement. Movement is understood not simply in spatial terms but as qualitative transformation: becoming, emergence, event. Neoliberal capitalism's special relation to movement is of central concern. Its powers of mobilization now descend to the emergent level of just-forming potential. This carries them beyond power-over to powers-to-bring-to-be, or what the book terms 'ontopower'. It is necessary to track capitalist power throughout its expanding field of emergence in order to understand how counter-powers can resist its capture and rival it on its own immanent ground. At the emergent level, at the eventful first flush of their arising, counter-powers are always collective. This even applies to movements of thought. Thought in the making is collective expression. How can we think this transindividuality of thought? What practices can address it? How, politically, can we understand the concept of the event to emergently include events of thought? Only by attuning to the creative unrest always agitating at the infra-individual level, in direct connection with the transindividual level, bypassing the mid-level of what was traditionally taken for a sovereign subject: by embracing our 'dividuality'.

C.S. Peirce begins his 1903 lectures on pragmatism from the premise that the starting point for pragmatic philosophy as he envisions it must not be a concept of Being but rather of Feeling. Pragmatism, he explains, will be 'an extreme realism'. Its first category will be 'immediate consciousness' conceived as a 'pure presentness' whose self-appearing is elemental to experience. Firstness cannot be couched in terms of recognition, cannot be contained in any first-person accounting of experience, and most of all can in no way be construed as being 'in the mind' of a subject, however the subject is conceived. This article follows some of the byways of Peirce's thinking on this constitutive field of experience prior to subject/object determinations, making links to James's 'pure experience', Whitehead's 'critique of pure feeling', and Deleuze/Guattari's 'being of sensation'.