Suchergebnisse

A book for everyone -- Let's drop the subject -- (After) friendship, love, and community -- The reject and the postsecular, or who's afraid of religion -- Prolegomenon to reject politics: from voyous to becoming-animal -- Clinamen, or the auto-reject for posthuman futures -- Incompossibility, being-in-common, abandonment, and the auto-reject

Abstract
While we disavow or renounce the virus that is ourselves in viral cultures such as a pandemic or systemic racism, we envy the viral force of others who are trending on social media. In viral cultures, we tend to think that virus is other people, forgetting our own viral potential or threat. In any case, all viral cultures make us sick; if not, we make one another sick. And when a vaccine is not available, rest is all we have at our disposal. We also tend to forget or belittle this rest. To break from viral cultures, then, this intervention calls for a general pause in human activity, which must include thinking, and which, if ever possible, would take place in common among all humans.

Clarice Lispector's The Passion according to G. H. (1964) takes up the themes of animality and blindness as modes of thinking and living beyond the limits of subjectivity. While the notion of animality was subsequently explored by Gilles Deleuze and Félix Guattari in Mille plateaux and Jacques Derrida in L'animal que donc je suis, Derrida in Mémoires d'aveugle, Hélène Cixous in Écrire aveugle, and Jean-Luc Nancy in Tombe de sommeil were experimenting with the theme of blindness and the rejection of sight. This article argues that Lispector—before poststructuralist thinkers began to write about such themes—brings animality and blindness together to open a way toward learning how to live finally, that is, living without the constraints of external determination and beyond the delimitations of preconceived subjectivity.

As the title suggests, this article takes its motivation from Blanchot's phrase of "a right to disappear." For Blanchot then, it was a question of a right of disappearing from biopolitics or the subjectivity of the human to a spatial regulation. That question cannot be more urgent for us today. This is so when one takes into account the technics of the global "War on Terror" as directed by the American political-economic-military complex. Through that, the world is seeing but the accelerated intensification and dissemination of military and civilian surveillance technologies. Everything in this world is gradually marked as an electronic signature, so that when any living being in this world at any moment turns imminently dangerous to the global peace and security, it will be located and destroyed swiftly. That is the irresistible twenty-first-century world-picture in which all lives are being regulated. We are made as if citizens of it. The figure of the citizen today, less than being a figure of the future of the human or of future freedom of the human, is more a figure of citizen-as-target. How does one begin to assert "a right to disappear" against this subjectivity then? This article argues, through a reading of Agamben's The Man Without Content, that such a potentiality – near impossible but nonetheless necessary – lies in life itself, when one re-cognizes living as poiesis.

This volume focuses on the relational aspect of Jean-Luc Nancy's thinking. As Nancy himself showed, thinking might be a solitary activity but it is never singular in its dimension. Building on or breaking away from other thoughts, especially those by thinkers who had come before, thinking is always plural, relational. This "singular plural" dimension of thought in Nancy's philosophical writings demands explication.In this book, some of today's leading scholars in the theoretical humanities shed light on how Nancy's thought both shares with and departs from Descartes, Hegel, Marx, Heidegger, Weil, Lacan, Merleau-Ponty, and Lyotard, elucidating "the sharing of voices," in Nancy's phrase, between Nancy and these thinkers.Contributors: Georges Van Den Abbeele, Emily Apter, Rodolphe Gasché, Werner Hamacher, Eleanor Kaufman, Marie-Eve Morin, Timothy Murray, Jean-Luc Nancy, and John H. Smith