What is it to Live and Think like Gilles Châtelet?

consume produce die

– What is To Live and Think Like Pigs about?

[Châtelet:] It’s a book about the fabrication of individuals who operate a soft censorship on themselves…In them, humanity is reduced to a bubble of rights, not going beyond strict biological functions of the yum-yum-fart type. . .as well as the vroom-vroom and beep-beep of cybernetics and the suburbs. . .So people with entirely adequate IQs don’t become free individuals. . .instead they constitute what I call cyber-livestock […] All fresh meat, all fresh brains, must become quantifiable and marketable. 

In the opening pages of his foreword to Gilles Châtelet’s To Live and Think Like Pigs, Alain Badiou repeatedly emphasizes the need for preparation on the part of the reader. In spite of Châtelet’s critical violence, poignant sarcasm, and general disenchantment with the present state of affairs, we readers must prepare ourselves for the encounter with that “rage to live,” which “animated Gilles Châtelet” (‘What is it to Live?’ 5). A rage whose urgency makes itself felt already in the books Preface. However, remarks Badiou, this was always a rage bound to and tempered by a melancholy felt in the face of the fact that more and more each day “we are solicited (and increasingly so) to live – and to think – ‘like pigs’” (5). What is more, adds Badiou, what is additionally exceptional and worthy of note is the fact that despite Châtelet being someone better known for his expertise in the history and theory of the sciences and the philosophy of mathematics, the fundamental commitment and impetus that guides his thought is better understood as one in which “every proposition on science [i.e. principle of Thought] can be converted into a maxim for life [i.e. principle of action].” Thus, if Châtelet is to be remembered, it will be as an individual whose life and thought will forever remain irreducible to the concerns of a pure epistemologist or professional academic. And for Badiou, Châtelet’s is a thought whose chief concern was always the question what does it mean to live? Now, to demonstrate why this is so, Badiou proposes the following five principles that are to serve as an introduction to, and outline of, the architectonic of Châtelet’s life and work as a whole: the principle of exteriority, the principle of interiority, the principle of determination, the principle of the indeterminacy of Being, and the principle of invention.

Principle of Exteriority: Thought is the unfolding of the space that does justice to your body

According to Badiou, if we were to identify the single theme that unifies Châtelet’s range of interests, which span from the arts and sciences to questions of revolution, it would be the idea that “thought is rooted in the body;” where body is “conceived of as dynamic spatiality” (5). What does it mean to say that thought is rooted in dynamic spatiality; that the grounds for thought is the body? It means that Thought finds its “origin” (this is Badiou’s formulation) in geometry whereby “all thought is the knotting together of a space and a gesture, the gestural unfolding of a space” (5). In other words, if Thought is rooted in the body or that what grounds Thought is a certain spatial dynamism, then ‘to think’ necessarily means to engender a particular act (gesture) within a particular organization of space (geometric plane) – Thought, says Châtelet, was never solely the domain of the mind and necessarily involves the conjugation of the points of one’s body with those of a plane. And it is this image of Thought as the conjugation of a body with a plane that leads Badiou to claim that Châtelet’s first maxim was as follows: ‘Unfold the space that does justice to your body’ (5). And it is this maxim of finding the space that does justice to one’s body that is the practical correlate to Châtelet’s own image of Thought as being founded upon a body (i.e. spatial dynamism): insofar as we are thinking and thus rooted in a body, we are simultaneously compelled to act in such a way that the conjugation of body and plane does justice to the body of Thought (the body which is the ground for Thought): “Châtelet’s love of partying obeyed this maxim. It is more ascetic than it might appear, for the construction of the nocturnal space of pleasure is at least as much of a duty as a passive assent. To be a pig is to understand nothing of this duty; it is to wallow in satisfaction without understanding what it really involves” (6).

Principle of Interiority: Solitude is the ‘Intimate Essence’ of Alterity

If Thought is rooted in the body and establishes the obligation of determining the space which does justice to one’s body, what we discover is that for every process of realisation there exists some, “virtuality of articulation that is its principle of deployment. Geometry is not a science of extrinsic extension…it is a resource for extraction and for thickening, a set of deformational gestures, a properly physical virtuality. So that we must think a sort of interiority of space, an intrinsic virtue of variation, which the thinking gesture at once instigate and accompanies”(6). In other words, the fact of Thought being grounded upon the body (as spatial dynamism) has as its necessary consequence the fact that the very function of any given process of realization (or actualization) can only be grasped by understanding its raison d’etre; by grasping why and how a given phenomena was able to be realized in the first place. That is to say, realization or actualization is a process that is not determined by that which it produces (i.e. the latent potential of any social phenomena can in no way serve as reason or cause for that which has been actualized). That said… how does Châtelet view this maxim of Thought as a maxim that also holds for the question of ‘what does it mean to live?’

According to Badiou, the fact that processes of actualization are determined by their virtual components are, for Châtelet, indicative of the fact that the process of extensive unfolding of (‘just’) space proceeds via gesture is repeated but this time with respect to what is intensive and belongs to interiority. For, as Badiou remarks, Thought is comprised of “a set of deformational gestures, a properly physical virtuality” (6), i,e. the deformation of a space that remains unjust vis-a-vis our body, and whose movements are guided not by the requirements of realisation but by what is virtually possible and/or impossible. It is in this way that Châtelet’s first principle (Thought is rooted in the body) gives rise to its second: just as the ‘deformational gesture’ is the developmental or extensive function of Thought (the pure function which is to be realised), so too is it the case that solitude as the ‘interiority of space’ and which harbors that ‘intrinsic virtue of variation,’ is Thought’s enveloping or intensive function. Thus Badiou can write that, “[I]n terms of life, this time is a matter of remarking that solitude and interiority are, alas, the intimate essence of alterity…Gilles Châtelet knew innumerable people, but in this apparent dissemination there was a considerable, and perhaps ultimately mortal, dose of solitude and withdrawal. It is from this point of bleak solitude, also, that he was able to judge the abject destiny of our supposedly ‘convivial’ societies” (6). And it is in this way, then, that in affirming the maxim of unfolding the space that does justice to our body; a space that also serves as the very ground for Thought as such; we discover that the development of ‘just’ space is only made possible by preserving the interiority of space for solitude and withdrawal. While embodiment may define the Being of Thought, it remains the case that it is through the solitude of interiority that Thought-as-gesture-of-deformation possesses any degree of determinacy. And in the absence of any interiority; lacking solitude as that “intimate essence of alterity and of the external world;” Thought becomes capable of nothing more than its passive assent to the nocturnal space of pleasure:

At this decades’ end, a veritable miracle of the Night takes place, enabling Money, Fashion, the Street, the Media, and even the University to get high together and pool their talents to bring about this paradox: a festive equilibrium, the cordial boudoir of the ‘tertiary service society’ which would very quickly become the society of boredom, of the spirit of imitation, of cowardice, and above all of the petty game of reciprocal envy – ‘first one to wake envies the others’. It’s one of those open secrets of Parisian life: every trendy frog, even a cloddish specimen, knows very well that when Tout-Paris swings, ‘civil society’ will soon start to groove. In particular, any sociologist with a little insight would have been able to observe with interest the slow putrefaction of liberatory optimism into libertarian cynicism, which would soon become right-hand man to the liberal Counter-Reformation that would follow; and the drift from ‘yeah man, y’know, like…’, a little adolescent-hippy but still likeable, into the ‘let’s not kid ourselves’ of the Sciences-Po freshman. (Châtelet, To Live and Think Like Pigs, 8-9)

Principle of Determination: ‘Be the prince of your own unsuspected beauty’

Now, if it is the case that virtual solitude alone is capable of rendering Thought’s deformational gestures (gestures which unfold a ‘just’ space vis-a-vis the body as foundation for Thought as such), then the question necessarily arises: What is the criteria or measure by which Thought attains a discrete and determinate existence? If the virtual is what guides the process of actualisation, to what end does virtuality as such aspire? According to Badiou, the virtual determination of actualisation, appears in Châtelet’s text as a form of determination that is oriented toward the ‘latent’ and/or ‘temporal’ continuum. As Badiou writes, “[T]he latent continuum is always more important than the discontinuous cut […] For Châtelet, the history of thought is never ready-made, preperiodised, already carved up. Thought is sleeping in the temporal continuum. There are only singularities awaiting reactivation, creative virtualities lodged in these folds of time, which the body can discover and accept (6). Now, just as the body is the ground for Thought, the latent continuum as that set of not-yet realised virtual-potentials provide the outline of that which the process of actualisation is to realise. To unfold the space that does justice to one’s body; to deform actual or realised space (i.e. to no longer passively assent to the present order of space); such that thought and gesture are explicated in accordance with everything that has not yet been given its actual and concrete form. Thus, Badiou concludes,

The maxim of life this time is: ‘Reactivate your dormant childhood, be the prince of your own unsuspected beauty. Activate your virtuality.’ In the order of existence, materialism might be called the desiccation of the virtual, and so Gilles sought to replace this materialism with the romantic idealism of the powers of childhood. To live and think like a pig is also to kill childhood within oneself, to imagine stupidly that one is a ‘responsible’ well-balanced adult: a nobody, in short. (Badiou, ‘What is it to Live?’ 6)

It is this latent continuity of the virtual that give form to Thought’s deforming gestures and render it as an act whose very significance is indexed to the not-yet realised potential of interiority. For if Thought is said to be disfiguring in its deeds it is precisely because what is realised are modes of being who remain in an asymmetrical relation to the currently existing order of things. Perhaps we could say that one of the inaugural gestures of Thinking is its disagreement with the structure, and thus reality, of the world which it confronts. Absent this disagreement, Thought confronts, once more, that passive assent which signals its imminent failure.

Principle of Indeterminate Being: ‘Love only that which overturns your order’

Now, while it is the case that Thought resides in the latent continuum of virtuality and orients its actualisation in accordance with ‘the prince of its own unsuspected beauty,’ it is also the case that Thought grasps Being only in moments of its indeterminacy. For Badiou, Being as indeterminate commits Châtelet to a certain “dialectical ambiguity” wherein “Being reveals itself to thought – whether scientific of philosophical, no matter – in ‘centres of indifference’ that bear within them the ambiguity of all possible separation” (6). For, as Châtelet writes, it is these “points of maximal ambiguity where a new pact between understanding and intuition is sealed” (7). However, one might ask, what does indifferent Being have to do with the virtual’s determination of actualisation? What is the relation between indeterminate Being and the determinations of Thought? For Châtelet, it is this confrontation of indeterminate Being and the determination of the virtual of Thought that acts as that propitious moment whereby the virtual acts upon the process of actualisation; for it is precisely in the absence of the self-evidence of determinate and definite space, which served as that which Thought passively believes to be “capable of orienting itself and fixing its path,” (7) that the virtual and the actual are drawn together to the point of their indistinction. Thus it is when Being is indeterminate (or ambiguous) that Thought increases its capacity of deforming space in the name of its body. Hence, says Badiou, this principle of indeterminate Being is given the following, practical, formulation: “‘Be the dandy of ambiguities. On pain of losing yourself, love only that which overturns your order.’ As for the pig, he wants to put everything definitively in its place, to reduce it to possible profit; he wants everything to be labelled and consumable” (7).

Principle of Invention: To live is to invent unknown dimensions of existing

Thus far we have seen how in beginning with the maxim of Thought as the unfolding of a space that does justice to the body as ground of Thinking, Châtelet goes on to develop the principle of interiority/solitude, which leads to the discovery that the virtual determines actualisation, and thereby obliging us to “love what overturns our order” insofar as Thought’s passive assent to a certain pre-established harmony of space is that which Thought must deform through its gestures. However, the question necessarily arises: is the logical outcome of Thought’s deformation of a predetermined space nothing but the naive celebration of disorder pure and simple? As it approaches the limits of what it is capable of when confronted with indifferent/ambiguous Being, can Thought be something other than the discordant harmony of deformed space and the idealized continuum of time? To these questions, Châtelet’s response is strictly Bergsonian. Following Bergson’s insight that it would be false to treat disorder as the opposite of order (since ‘disorder’ is the term used for the discovery of an order we were not anticipating), Châtelet argues that not only is Thought something more than the multiplication of deformed space and ideal time; it is precisely when the preceding conditions, or maxims, of Thought have been satisfied that “the higher organisation of thought is…attained” (8). What is this higher order of Thought? Badiou’s answer to this question, as lengthy as it is moving, deserves to be quoted at length:

As we can see: a thought is that which masters, in the resolute gestural treatment of the most resistant lateralities, the engendering of the ‘continuously diverse.’ The grasping of being does not call for an averaging-out…it convokes…the irreducibility, the dialectical irreducibility, of dimensions. In this sense thought is never unilaterally destined to signifying organization…But this is not where the ultimate states of thought lie. They lie in a capacity to seize the dimension; and for this one must invent notations, which exceed the power of the letter. On this point, romantic idealism teaches us to seek not the meaning of our existence, but the exactitude of its dimensions. To live is to invent unknown dimensions of existing and thus, as Rimbaud said, to ‘define vertigo’. This, after all, is what we ought to retain from the life and the death of Gilles Châtelet: we need vertigo, but we also need form – that is to say, its definition. For vertigo is indeed what the romantic dialectic seeks to find at the centre of rationalist itself, insofar as rationality is invention, and therefore a fragment of natural force […] It is a matter of discerning, or retrieving, through polemical violence, in the contemporary commercial space, the resources of a temporalization; of knowing whether some gesture of the thought-body is still possible. In order not to live and think like pigs, let us be of the school of he for whom…only one questioned mattered in the end-an imperative question, a disquieting question: The question of the watchman who hears in space the rustling of a gesture, and calls our: ‘Who’s living?’ Gilles asked, and asked himself, the question: ‘Who’s living?’ We shall strive, so as to remain faithful to him, to choose. (Badiou, ‘What is it to Live?’ 7-8)

For Badiou, then, Châtelet never faltered in his commitment to Thought as deformational gestures which allow Thought to grasp diversity as such; to grasp the multiple as “the production of a deformation of the linear [the order enforced by the pig who wants to put everything in its place; the space of consumption and circulation] through laterality [the time of inventing new dimensions of existence determined by the latent continuum of the virtual]” (7). That is to say, in every deformed and mutilated act Thought is able to prise open the rigid organization of commercial space and re-establish its relation to those virtual images over-determining the realization of actual object. Such is the manner by which Châtelet conceives of this relationship between deformation (of the linear) and organization (of the ‘continuously diverse’); between Thought’s gesture that introduces disorder into the highly ordered space of circulation-consumption. Moreover, and much in the same way as Deleuze understood the relationship of the actual to the virtual, so too does Châtelet maintain that the virtual image is contemporary with the actual object and serves as its double: “its ‘mirror image,’ as in The Lady from Shanghai, in which the mirror takes control of a character, engulfs him and leaves him as just a virtuality” (Dialogues II, 150).

Hence Badiou can write that at the height of its powers, Thought undergoes a transformation and comes to establish a new “pact between understanding and intuition” such that “separative understanding and intuition fuse, in a paradoxical intensity of thought” (6-7). For it is this moment of Thought’s intensive functioning wherein what is given in our experience of the virtual finds itself without a corresponding actual phenomenal object. And in instances such as these, Thought is obliged to invent or discover the forms by which the temporalization of what is virtual within laterality achieves an intentional and determinate deformation of the axis of linearity. Only then does Thinking reach the highest degree of its power, which is its ability to expose the form or exact dimensions of existence, which will serve as the criteria for the reorganization of space (discrete, discontinuous).  Not to live and think like pigs, then. To remain faithful to everything that is at stake in the question of ‘What is it to live?’ and to always inquire into who among us are in fact living. As we have seen, any possible answer to these questions begin with a gesture that desecrates what is sacrosanct in cybernetic-capitalist terrestrial life. And perhaps from the present vantage point we are not too distant from the position Châtelet found himself; thinking and posing these questions – ‘what is it to live? and who among us are living?’ – in the shadow of neo-liberalism’s Counter-Reformation; that era, says Châtelet, which came to be defined by “the market’s Invisible Hand, which dons no kid gloves in order to starve and crush silently, and which is invincible because it applies its pressure everywhere and nowhere; but which nonetheless…has need of a voice. And the voice was right there waiting. The neo-liberal Counter-Reformation…would furnish the classic services of reactionary opinion, delivering a social alchemy to forge a political force out of everything that a middle class invariably ends up exuding-fear, envy, and conformity” (TLTLP, 18-19). And if we were to pose Châtelet’s question for our historical present, one would find an answer from Châtelet himself; an answer that is, however, a negative response:

“…here lies the whole imposture of the city-slicker narcissism…the claim to reestablish all the splendour of that nascent urbanism that, in the Middle Ages and throughout the Renaissance, brings together talents, intensifying them in a new spacetime – whereas in fact all our new urbanists do is turn a profit from a placement, a double movement that pulverizes and compactifies spacetime so as to subordinate it to a socio-communicational space governed by the parking lot and the cellphone. From now on the spacetime of the city will be a matter of the econometric management of the stock of skills per cubic metre per second, and of the organization of the number of encounters of functional individuals, encounters that naturally will be promoted to the postmodern dignity of ‘events’ […] In any case, for the great majority of Turbo-Becassines and Cyber-Gideons, cosmopolitanism is above all a certain transcontinental way of staying at home and amongst their own by teleporting the predatory elegance that immediately distinguishes the urban monster as a bearer of hope…from the Gribouilles and the Petroleuses, afflicted with vegetative patience or saurian militancy.” 

(Châtelet, To Live and Think Like Pigs, 67-68)

the educated consumer.jpeg

Advertisements

May 1, 1977: “Taksim Square had become a battleground”

1 may taksim sqTaksim Square (May 1, 1977)

[An excerpt from Sakine Cansiz’s memoir Sara: My Whole Life Was A Struggle] 

The days crawled by, and May 1 [1977] approached. We decided to celebrate the workers’ holiday here in [the Buca] prison and discussed the program. In the outside world, preparations were running full steam ahead. In Istanbul all the leftist groups were planning to demonstrate at Taksim Square. I wondered how May 1 would pass in Kurdistan. Surely the friends would participate in the action at Taksim Square. In Kurdistan, police attacks were usually much harsher. I suspected there would be clashes. 

On May 1 we put on our best clothes. Red carnations had been sent to us from outside–we put them in cans and arranged them on the cabinets. At 9 a.m., out in the courtyard, we started with a minute of silence, then shouted slogans together. We heard slogans booming from other cells as well. We were loud even though we were only few in number. “Long live the first of May!” we cried, and in Kurdish: “Bijî Yeke Gulanê!” [long live
the first of May!]. 
Then, tensely, we turned on the TV news. State television was reporting mostly on police security measures, but sometimes it switched to showing crowds streaming into Taksim Square. Hundreds of thousands were marching with raised eft fists and roaring slogans. It was a splendid sight, strengthening our belief that this mass of humanity could really carry out a revolution. We all murmured with excitement at each new camera shot. Never had I so much confidence in the working class and the prospects for revolution in Turkey. I was fired up, even as I ached with longing for Kurdistan [. . .] The sight of workers in smocks and overalls was impressive. Occasionally they showed footage of the leader of the DİSK revolutionary trade union confederation, Abdullah Baştürk, and the chairman of the TİP, the Turkish Workers Party, Behice Boran. I listened carefully for the slogan “Down with colonialism” and scanned the crowds for banners saying “Kurdistan Revolutionaries.” Suddenly a commotion broke out. Continue reading “May 1, 1977: “Taksim Square had become a battleground””

Au Revoir Aux Enfants… de Mai! (Abstract)

may 68 barricade bordeaux
working draft of an abstract for a conference on May 1968

In the December of 1968, Maurice Blanchot issued a warning that was to be repeated in the years to come: “May, a revolution by idea, desire, and imagination, risks becoming a purely ideal and imaginary event if this revolution does not…yield to new organization and strategies.”[1] And so, we find in an issue of the Frankfurter Rundschau, dated January 17, 1973, the following analysis by Félix Guattari: the events of May demonstrated that revolutionary movements could no longer proceed by assuming the existence of “one specific battle to be fought by workers in the factories, another by patients in the hospital, yet another by students in the university. As became obvious in ’68, the problem of the university is…the problem of society as a whole.”[2] And approximately thirty years after Guattari, it would be Alain Badiou’s turn to offer a similar line of inquiry: “What [would] a new political practice that was not willing to keep everyone in their place look like? A political practice that accepted new trajectories…and meetings between people who did not usually talk to each other?”[3] Comparing these remarks reveals the kernel of truth shared by these thinkers: namely, that May ‘68 succeeded in forcing society as a whole to confront the problems which serve as the condition for its existence while also posing, to itself, the problem of discovering the necessary forms struggles must take in order to ward off state capture and its commodification by the market. In light of these remarks this presentation argues the following thesis: if one of the key double-binds of ‘68 is the dialectic between nostalgic commemoration and farcical repetition, its nullification will be achieved only with the realization of a form of collective struggle capable of substantially transforming the forces and relations of production. By beginning with a comparative analysis of Badiou’s, Guattari’s, and Blanchot’s analyses this presentation will show how, if left unresolved, the problems posed by the movements of ‘68 risk becoming the very limitations of contemporary struggles. For just as it was in 1968, these problems are all the more urgent in 2018 since the present cycle of struggle (at least in Western Europe) has again taken the form of federated networks of various local struggles where students take to the streets alongside workers, unions call for strike actions alongside strikes led by grass roots organizations and centered around social issues (transportation, gentrification, rent, the police, land). And so it appears that Badiou is right to underscore our contemporaneity with ’68 since we have yet to find an adequate solution to “the problem revealed by May ’68: [namely, that] the classical figure of the politics of emancipation was ineffective.”[4]


[1] Maurice Blanchot, Political Writings: 1953-1993, tr. Zakir Paul (Fordham University Press: New York, 2010), 106, my emphasis.
[2] Félix Guattari, Molecular Revolution: Psychiatry and Politics, tr. Rosemary Sheed (Penguin: New York, 1984), 255.
[3] Alain Badiou, Communist Hypothesis, tr. David Macey and Steve Corcoran (Verso: New York, 2015), 45.
[4] Ibid, 47.

Strike Till Retirement (notes on Precarias a la Deriva’s ‘A Very Careful Strike’)

33326906_10211891585275001_5248646723739320320_n

[Note on the translators introduction: Crucial for our understanding of the particular fusion of political activity with knowledge production that comes out of Precarias a la Deriva is their novel use of the Situationist derive. As they note in ‘First Stutterings of Precarias a la Deriva,’ “In our particular version, we opt to exchange the arbitrary wandering of the flaneur…for a situated drift which would move through the daily spaces of each one of us, while maintaining the tactics multisensorial and open character. Thus the drift is converted into a moving interview, crossed through by the collective perception of the environment” (34). One could even say that more than a mere modification of situationist methodology, Precarias a la Deriva’s methodology of the ‘moving interview’ combines the dérive (and its attention to the ways in which the reproduction of urban existence liberates or constrains the precarity that conditions the reproductive labour (unwaged, emotional, affective, sex, and care work), and particularly women’s labour) with the form of the ‘Worker’s Inquiry’ – the latter published by Marx in 1880 and was an attempt at gathering responses to 101 questions from workers themselves with the aim of achieving an exact and precise knowledge of what contributes to or detracts from working class struggle.]

 

  1. Sex, care, and attention are not pre-existent object, but rather historically determined social stratifications of affect, traditionally assigned to women.

Precarias a la Deriva begin their argument for a ‘very careful strike’ by understanding that the current form taken by unwaged reproductive labour (sex, care, attention) is the outcome of a long historical sequence. And the common element that binds contemporary unwaged labour to previous instances is the reproduction of patriarchal gender norms; these norms that split subjectivity thereby forcing upon it the choice between the good mother or the bad whore:

“The history of sex and care as strata is ancient. Almost from the beginning of Christianity, both were associated with a bipolar female model, which located on one (positive) side the Virgin Mary, virtuous woman, mother of god, and on the other, (negative) side Eve, the great sinner of the Apocalypse, the transgressor, the whore” (34).

Thus, if reproductive labour is a historical formation and not a natural given, then its chief accomplishment is what Precarias rightly call the ‘stratification of affect’ – the process of rendering certain modes of being (sex, care, attention) as attributes of some bodies (women) and not others (men). And following from the Christianity of the Medieval period we see the reappearance of this stratification of affect, but now in the period of the Enlightenment. The specific process of stratification of the Enlightenment period, however, would become something unlike that of the Middle Ages and would erect legal sanctions in place of religious doctrine in order to modify and reproduce these old divisions between the woman of virtue and the woman of vice and further distinguish one’s womanly virtue (loving-mother, loyal housewife, single-virgin) from her vicious double (transgressor-whore). And it is due to this substitution of secular right for religious judgment, says Precarias, that we can find in places such as the US, Great Britain, and Australia, the creation of laws aimed at regulating the exchange of sexual services for money, ‘which in many areas…included the regulation of the exchange of sexual services for money. It was in this manner that prostitution appeared in the way we know it today, that is to say, as a specialized occupation or profession within the division of labour of patriarchal capitalism, and how it was restricted to determine spaces and subjects (ceasing to be an occasional resource for working and peasant women)” (35). Moreover, and regarding our present moment, it is this historical formation of those strata of affect (sex-care-attention) that have entered ‘into perfect symbiosis with the bourgeois nuclear family that capitalism converted into the dominant reproductive ideal’ (35).

  1. Our journeys across the city…have led us to abandon the modes of enunciation that speak of each of these functions as separate and to think…from the point of view of a communicative continuum sex-attention-care.

Given the historical stratification of these affects it is not hard to see why, for Precarias, they belong to one and the same continuum, to the same historically formative process (and all the better to emphasize “the elements of continuity that exist under the stratification…in concrete and everyday practices”). However, Precarias also give another justification for their understanding of these stratified-gendered affects: their ‘journeys across the city’ and placing their ‘precaritized everyday lives’ under close examination. And what is discovered is that it not solely the work of history that certain affects have become seemingly natural attributes of particular subjects. In addition, what is discovered is the increasing complexity by which this historical stratification is carried out. Hence, “a continuum because…the traditional fixed positions of women (and of genders in general) are becoming more mobile, and at the same time new positions are created. The whore is no longer just and only a whore…the sainted mother is no longer such a saint nor only a mother.” For Precarias a la Deriva, the stratifications of affect proper to the present cannot and should not be understood in light of its previous iterations (i.e. via mere substitution as in the Enlightenments replacement of theological doctrine with secular law). Today, the stratified (re)production and (re)alignment of social functions such as sex, care, and attention can only be understood on the basis of their increasing ‘mobility’ or ‘diversification.’ But what is exactly mobile and diverse about the contemporary gender division of labour? The present stratification of affect is

  • diverse due to the increasing variants of the classical ‘sexual contract.’ This ranges from traditional matrimony and sex-work (prostitution) to the renting out of women as surrogate mothers, to the well known phenomena of spouses for hire (‘mail order brides’). And with this transformation in the sexual contract (i.e. the social relations that regulate sex, sexuality, and reproduction) follows a transformation of the model of the Fordist nuclear family (‘and the proliferation of other modality of unity…monoparental or plurinuclear homes, transnational families, groups constituted by non-blood bonds…’).

[and]

  • mobile insofar as what once was accomplished in the home is now outstripped and accomplished by the market (“many of the tasks that were previously conducted in the home now are resolved in the market”) – e.g. fast food/ready meals, which accomplish a mother’s daily task of meal preparations, or  middle-, upper-middle class, and wealthy (white) women (residing in the global north) are relieved of their duties of childcare by hiring women from the global south to carry out what once were her traditional roles of caring- and domestic-labour, and so on.

In the end, Precarias are right to emphasize the novelty of this novel stratification-(re)articulation of the gender division of labour, since this stratification is a process whose outcome is the condemnation of more and more individuals to live under conditions of an ever deepening uncertainty. And just as the increased variations of the sexual contract corresponds to a crisis of the traditional nuclear family, so too does the ‘externalization of the home’ correspond to, what Precarias call, ‘a crisis of care’ – and a crisis that begins with the decline of the Welfare State. So, along with the ‘crises’ (or transformations) in the forms of familial and domestic labour, there exists a corresponding transformation in the very ‘physiognomy’ of precarious labour and realizes itself the now common phenomena of one’s “lack of time, resources, recognition, and desire for taking charge of nonremunerated care.”Moreover, says Precarias, these crises – of the family, domestic labour, and of lack – are circumscribed by a fourth and final problem: “In last place, we have urban question: the crisis (and destruction) of worker neighborhood and their strong sense of community has given place to a process of privatization of public spaces.”

  1. Care, with its ecological logic, opposes the security logic reigning in the precaritized world

Now, just as this socio-economic stratification of the sex-care-attention continuum as ‘capitalist axiomatic’ (i.e.all degrees of difference along the continuum are convertible into value) the contemporary norm of governance on the part of nation-States is that of a ‘macropolitics of security,’ which realizes itself in the ‘micropolitics of fear.’ For Precarias, it is in light of the logics of security and fear that govern everyday life that precarity finds its other meaning:

In this context of uncertainty…precarity is not only a characteristic of the poorest workers. Today we can speak of a precarization of existence in order to refer to a tendency that traverses all of society…Precarity functions as a blackmail, because we are susceptible to losing our jobs tomorrow even though we have indefinite contracts, because hiring, mortgages, and prices in general go up but our wages don’t. (‘A Very Careful Strike,’ 39)

Thus we have a dual-process where the ‘externalization of the home’ is coupled to what we can call the ‘externalization (or generalization) of precarity.’ In other words, if Precarias are right to conceive of precarity as a general tendency of society, it is because precarity is a process that continuously produces ever greater conditions of uncertainty for a greater number of workers; particularly with respect to their lives as conditioned by the demands of (re)production. Thus the question naturally comes about: what to do in situations such as this one? how to go on living when “we don’t know who will care for us tomorrow”? Precarias a la Deriva propose a project of “recuperating and reformulating the feminist proposal for a logic of care. A care that…in place of containment, it seeks the sustainability of life and, in place of fear…bases itself on cooperation, interdependence, the gift, and social ecology.” And in order to implement such a project, Precarias provide us with four key principles for organization and collective struggle: affective virtuosity (attempt to break the racialized and gendered sex-care-attention continuum and view each affect as an essential and creative aspect of life as a whole), interdependence (mutual aid according to the logic of the gift), transversality (refutation of any fixed and clear distinction between labour- and leisure-time), and everydayness (local instantiation of care as a form of social organization). Without distracting ourselves from the exigency of precarious life, it is helpful to highlight the fact that Precarias a la Deriva’s list of principles adopts one of Guattari’s key terms: transversality or what he sometimes calls ‘transversal connections.’ And so it is no surprise that for both Precarias and Guattari the category of transversality fundamentally means the (collective) development of ‘a political struggle on all fronts.’ Alternatively, we could use the language of Guattari and define transversality as a concrete rule for effectuating abstract revolutionary machines of desire and whose function is the coordination of various struggles taking place across the Full Body of Capital. In other words:

There is not one specific battle to be fought by workers in the factories, another by patients in the hospitals, yet another by students in the universities. As became obvious in `68, the problem of the university is not just that of the students and the teachers, but the problem of society as a whole and of how it seems the transmission of knowledge, the training of skilled workers, the desires of the mass of the people, the needs of industry and so on…[So] this dichotomy between social reproduction and the production of desire must be a target of the revolutionary struggle wherever…repression works against women, children, drug-addicts, alcoholics, homosexuals, or any other disadvantaged group. (Guattari, ‘Molecular Revolution and Class Struggle’)

  1. In the present, one of the fundamental biopolitical challenges consists in inventing a critique of the current organization of sex, attention, and care and a practice that, starting from those as elements inside a continuum, recombines them in order to produce new more liberatory and cooperative forms of affect, that places care in the center but without separating it from sex nor from communication.

Why is the transformation of the current order of sex-attention-care seen as a ‘biopolitical’ challenge? And what would it mean to “place” care at its center? The social transformation of situations of precarity into the means for collective emancipation is biopolitical to the extent that it emphasizes the the conditions by which every day life under capital perpetuates and sustains itself; these conditions that, with the aid of mechanisms of control, surveillance, and repression, make life ever more consistent with market demands. Thus, it is because Precarias see the task of social transformation as being waged in sites of (waged and/or unwaged) reproductive labour that ‘placing care at the center’ becomes imperative. And it is care, says Precarias, is actually the emancipatory underside to understanding what reproductive labour could become. What Precarias will go on to call a ‘careful strike’ envisions a coordinated diversity of struggles centering on sites of reproduction and organized so that those who have been historically tasked with society’s extra-socially necessary labour time can refuse to satisfy their social function without the threat of incurring some penalty, be it material, legal, social, or otherwise. As Precarias eloquently write,

[T]he strike appears to us as an everyday and multiple practice…there will be those who propose transforming public space…those who suggest organizing work stoppage in the hospital when the work conditions don’t allow the nurses to take care of themselves as they deserve, those who decide to turn off their alarm clocks, call in sick and give herself a day off as a present, and those who prefer to join others in order to say “that’s enough” to the clients that refuse to wear condoms… there will be those who oppose the deportation of miners from the “refuge” centers where they work, those dare – like the March 11th Victims’ Association (la asociación de afectados 11M) – to bring care to political debate proposing measures and refusing utilizations of the situation by political parties, those who throw the apron out the window and ask why so much cleaning? And those who join forces in order to demand that they be cared for as quadriplegics and not as “poor things” to be pitied, as people without economic resources and not as stupid people, as immigrants without papers and not as potential delinquents, as autonomous persons and not as institutionalized dependents…Because care is not a domestic question but rather a public matter and generator of conflict. (43)  

5. Utopia & una huelga de mucho cuidado

The caring strike: the means for collective struggle centered on questions historically seen as irrelevant – and precisely to the extent that they were the very conditions of possibility for the ‘relevant’ issues to be addressed. The caring strike: identifying as one’s own the problem of discovering the means of acting in concert with different and perhaps distant movements (e.g. the recent wave of teachers strikes throughout the United States, the development of the ‘social’ strike and what Precarias/Guattari would see as its transversal set of relations incarnated in their platform  – though in its current form, however, these transversal relations largely exist within Western, and to a lesser extent Eastern, European countries). The caring strike: putting an end to one’s participation in a labour, which makes us strangers to one another, and is especially addressed “to the men – “are we going to end with the mystique that obliges women to care for others even at the cost of themselves and obliges men to be incapable of caring for themselves? Or are we going to cease to be sad men and women and begin to degenerate the imposed attributions of gender?”

The caring strike, then. For it is not only men, or capital and the various human forms it takes (bankers, presidents, police officers), who dream of kingdoms. Like all exhausted people, precarious workers imagine utopias of rest.     

 

 

 

Notes on Ciccariello-Maher’s ‘So Much the Worse for Whites’

las hilanderas - velazquez

If the face is in fact Christ, in other words, your average ordinary White Man, then the first deviances, the first divergence-types, are racial: yellow man, black man, men in the second or third category…They must be Christianized, in other words, facialized. European racism as the white man’s claim…operates by the determination of degrees of deviance in relation to the White-Man face, which endeavors to integrate nonconforming traits into increasingly eccentric and backward waves, sometimes tolerating them at given places under given conditions, in a given ghetto, sometimes erasing them from the wall, which never abides alterity (it’s a Jew, it’s an Arab, it’s a Negro, it’s a lunatic…). From the viewpoint of racism, there is no exterior, there are no people on the outside.  There are only people who should be like us and whose crime it is not to be. (Deleuze and Guattari, A Thousand Plateaus, 178)

      /1/. Between the Universal & the Particular: Politics
In his review of Susan Buck-Morss’ Hegel, Haiti, and Universal History, ‘So Much the Worse For Whites,’ George Ciccariello-Maher provides one of the clearest formulations of the seeming antinomy between the need to defend the rights and lives of exploited and oppressed social groups and the need to uphold the ideal of universalism that is so central to contemporary liberal-Democratic discourse. According to Buck-Morss, the Haitian Revolution was, ultimately, a truncated one insofar as it was a process of social transformation that culminated in pitting one part of the population (i.e. previously enslaved Africans) against another (i.e. previously slave-owning whites). However, as Ciccariello-Maher highlights:

For Buck-Morss, the rise of Dessalines, the slaughter of the whites, and the legislative uniformity of Haitian blackness all point in one direction: that of a simple inversion in which the last become the first but little else changes, yet another turn in the “recurring cycle of victim and aggressor. (Ciccariello-Maher, ‘So Much the Worse For Whites,’ p. 30)

And with this it is said to have been demonstrated that the political process we call the Haitian Revolution was originally a revolutionary process whose content was truly universal and served the interests for all, but ultimately became a means for the previously enslaved populations to seek out a form of justice indistinguishable from revenge and by means of the physical retribution inflicted upon their white, formerly slave-owning, counterparts. By contrast, Ciccariello-Maher begins his analysis of Buck-Morss’ assertion of the existence of a betrayal at the very heart of the revolutions universal dimension with an altogether different set of questions. For Ciccariello-Maher, we would be wrong to begin by asking ‘Where did the revolution go wrong?’ or ‘Which actor or event marks the point of no return and the beginning of Dessalines betrayal to the revolution?’ Instead, we should begin any investigation into the universal aspects of the Haitian revolution by foregrounding the colonial situation: 

Why was it “the violent elimination of the whites” and not the prior elimination of various maroon and Vodou and other leaders that “signaled” a retreat from the universal? […] Buck-Morss reduces all identitarian opposition to brutality, which can only contribute to an interminable cycle of violence…As a result, she misreads the dialectical content of both Dessalines’ Manichaeism…and the universal blackness of all Haitians (as formulated in the 1805 Constitution). (Ciccariello-Maher, 28) 

Now, unlike Buck-Morss, Ciccariello-Maher finds Dessalines’ role in the revolution not only less problematic but also indicative of how the promises of Enlightenment universalism (universal humanity) are not obviated by the emphasis placed on particular identity groups within the context of political struggle. While Buck-Morss views Dessalines’ elimination of former slave-owners as the betrayal of the revolutions universalism, Ciccariello-Maher reads this emphasis on Dessalines identitarianism not only as an important pre-dialectical step in the dialectic between colonizer and colonized, but as containing a qualitatively different kind of universality than that espoused by Toussaint L’Ouverture and the European Enlightenment. For Ciccariello-Maher, the universality embodied by Toussaint L’Ouverture was a universalism that opposed any form of ‘racial identity that interfered with the establishment of formal equality in the here and now.’

In other words, Toussaint embodied a universalism whose content was a form of liberty and right that, when solidified into law, instantiated a new set of divisions and social relations within civil society. In place of the colonizer/colonized and slave-owner/slave relation, there would now be the relation between the public and the private,  the individual/collective, and the citizen and the non-citizen. If this type of universal emancipation remains insufficient for Ciccariello-Maher (as it did for Dessalines) it is insufficient for the very reason Marx gave regarding the distinction between political and human emancipation: the formal universalism of political emancipation only considers individuals in terms of their alienation from others and their social totality and thereby only grants them liberties and rights appropriate to their alienated existence as opposed to abolishing the conditions of alienation as such. As Marx wrote, 

Political emancipation is the reduction of man, on the one hand, to a member of civil society, to an egoistic, independent individual, and on the other hand, to a citizen, a juridical person. Only when the real, individual man re-absorbs in himself the abstract citizen, and as an individual human being has become a species-being in his everyday life, in his particular work, and in his particular situation, only when man has recognized and organized his “own powers” as social powers, and, consequently, no longer separates social power from himself in the shape of political power, only then will human emancipation have been accomplished. (‘On The Jewish Question’)

However, even if we accept the criticism of Toussaint’s shortcomings in the project of political emancipation, how is it that Ciccariello-Maher can claim that this as a false or empty universalism; a universalism that Toussaint supported, just as the French revolutionaries before him and just like Buck-Morss’ today? Ciccariello-Maher’s answer is two-fold. First, the Hegelian dialectic between master and slave remains a wholly idealist dialectic insofar as Hegel presupposes each individual in the relationship entering into the process for recognition on equal grounding. In an implicit reference to Fanon, Ciccariello-Maher remarks that insofar as we are concerned with understanding the historical development of revolutionary politics we cannot satisfy ourselves with this Hegelian presupposition because

if we see struggle as the necessary precondition for this recognition (Hegel), and if more importantly we see one-sided, pre-dialectical struggle as the necessary precondition for even this Hegelian struggle for recognition (Fanon), then our understanding of the temporal structure of the dialectic shifts accordingly. For Fanon, the ontological blockage of white supremacy creates a more immediate perspective that foregrounds identitarian struggle in the present. Despite his own yearning for the universal…Fanon finds identity repeatedly forced upon him, and his universal is deferred into the distant future. (Ciccariello-Maher, 33)

     /2/. Decolonization Is Not A Discourse on the Universal
So, against the empty formalism that posits humanity’s equality to itself as something that while being true in theory can now become true in our lived reality, Fanon’s critique of Hegel reasserts the non-identical and different material conditions definitive of colonizer and colonized as the real grounds for any dialectical progression toward mutual recognition. Thus, the formal or political emancipation promised by Enlightenment universalism is empty since it seeks to realize in the world that which was already discovered in theory: the (abstract) truth of a humanity that is equal to itself and thus allows no room for discrimination or privileging certain differences over others. As Ciccariello-Maher writes

Much like the avenging angel Dessalines, the colonized returns upon the colonizer the “same violence…which governed the ordering of the colonial world,” and as though rejecting reconciliation outright, Fanon insists that decolonization “does not mean that once the borders have been eliminated there will be a right of way…To destroy the colonial world means nothing less than demolishing the colonist’s sector” (5-6). As though responding preemptively to Buck-Morss’ approach, Fanon insists that decolonization “is not a discourse on the universal,” with emphasis on both “discourse” and “universal”: there is no convincing the colonizer in words, much less in the flowery words of human love that even Fanon himself often uses. (Ibid.)

Second, if Enlightenment version of universalism is said to be empty and limited by its formal equality, it is because it amounts to an approach that only grasps the universal ‘by negating, rather than truly passing through and inhabiting, the particular.’ To be sure, this grasping at universality by negating all particularity, is precisely what was missed and thus constitutes the betrayal of the Haitian revolution insofar as individuals such as Dessalines maintained their identitarian positions. For example, if freedom is said to be universal, it is because it something available to all persons without qualification. Thus, to propose freedom in a qualified manner; to struggle for the freedom of a particular group; presents a problem within the schema of universality Buck-Morss’ seeks to defend, since any struggle for the freedom of slaves or colonized peoples manifest themselves as a violation of freedoms universality, where universality here means ‘free of all particulars’.

Moreover, as Ciccariello-Maher points out in a series of rhetorical questions, it’s historically inaccurate to characterize the politics of individuals such as Toussaint, Dessalines, and Fanon as ‘identitarian’ or as thinkers who are not attuned to the intricacies entailed by defending a specific political identity: “Was Dessalines blind to porosity when he baptized some Poles and Germans as “black”? Was Fanon blind to porosity when he suggested that “some black can be whiter than the whites”? And was not old Toussaint performing the same maneuver when he mobilized on the basis of the nation, and even more so when he reputedly told his troops “leave nothing white behind you” (Black Jacobins, 288)?” For Ciccariello-Maher, then, liberatory struggles waged in the name of the particular are attuned to what is ignored by the tradition of Hegelian universalism: namely, that the universal is never given in advance and one reaches the universal insofar as one retains a commitment to all that is particular in a given situation. And in this way Dessalines appears not as someone who betrays the universal but as the one who makes the first real attempt at its historical, material, and therefore real construction. And so, it comes as no surprise that one finds in his recent text the following claim:

“…colonization and enslavement are not processes in which individuals and groups simply bump haphazardly into one another. Rather, they denote the sort of specifically one-sided operations to which Hegel was characteristically blind, the utterly nonreciprocal oppression of those deemed not worthy of recognition…and from whom only work, land, or simply death is desired as a result…colonial difference indicates a more concrete and precise way of grasping those oppositions not visible to a traditional dialectics but whose appearance does not mark the impossibility of dialectics entirely.” (George Ciccariello-Maher, Decolonizing Dialectics)

Notes on Christian Jambet & the Question of the One

Screen Shot 2018-03-31 at 12.01.27 PM

If there is one conviction shared by the majority of contemporary philosophers, this is it: the one is not [l’un n’est pas]. . .Once affirmed, this conviction converts smoothly into various systems of thought, until either every attestation of the real is renounced, or at least until the real is thoroughly separated from its theological identity with the one. . .Whatever the merits of this decision may be, its unavoidable consequence is to conceal what is at stake, metaphysically, when the mind acknowledges that the highest power resides in the one. [1]

“Que peut la philosophie? « cette pensée avec laquelle on ne peut essentiellement rien entreprendre et à propos de laquelle les servantes ne peuvent s’empêcher de rire (Heidegger). Je suis voué à l’impuissance traditionnelle de la philosophie, plus simplement de la vie contemplative. Longtemps prisée en Occident comme le privilège, la meilleure part de l’homme, ce dont tout être qui mérite le nom d’homme ne peut être privé, ce par quoi l’on touche à l’éternité, cette heureuse impuissance a vu son sens renversé. Thalès ne vaut plus la servante. La vérité, séparée de la vie, ne vaut pas la vie qu’elle contribue à opprimer. [2]

Y a-t-il une philosophie française?

It would seem that Christian Jambet’s intervention in the history of philosophy have largely escaped the attention of the Anglophone reception of  contemporary “French philosophy.” Hence the importance of Peter Hallward’s reflections on Jambet’s life and work in his 2003 introduction to Jambet’s ‘Some Comments on the Question of the One’ published in Angelaki. [3] For Hallward, this relative neglect of Jambet’s work is a disservice to ourselves and to the image of French theory/philosophy that continues to be faithfully passed down within academia – especially given a person who was influenced by “Mao and Lacan” while also serving as “the translator of Rumi and Oscar Wilde” and “an attentive reader of Foucault, Deleuze, and Badiou.” Given this range and diversity of Jambet’s thought, and as Hallward puts it, Jambet quite frankly “makes mainstream work in comparative philosophy look positively parochial” [4] and constitutes a blindspot regarding our understanding of the developments specific to the French tradition.

According to Hallward, Jambet’s intervention can be understood as constituted by its two main concerns: revolution and philosophy. Regarding the latter, Jambet defends a view of philosophy, not as the pursuit of knowledge or opinion, but as the reflexive undertaking that, when applied to oneself (“an entering into discord with oneself”), transforms both the subject and its image of thought. That is, philosophy is to be found in all those acts, which pursue a line of inquiry that is also defined by its qualitative break with every prejudice and acculturated habit that is recognizable by its belonging to a certain ‘common sense.’ As Hallward writes: “a genuine “philosophical act takes place when its subjects overturn their conception of the world,” when, breaking with prejudice or habit, they devise ways of thinking along lines indifferent to all received representations of the world. Philosophy…is a reflexive work of transformation applied upon oneself…so as to accord with a way of thinking that holds, in principle for anyone at all.”[5] For Jambet, what is at stake in the practice of philosophy is the transformation of the thinking subject such that this subject’s mode of thought is marked by a break with those forms of thought sustained by either tradition (“good sense”) or convention (“common sense”).

Qu’est–ce que la revolution?

Given Jambet’s experiences as a member of the Maoist groups Union des Jeunesses Communistes and Gauche Prolétarienne and ultimate disappointment with the direction taken by Maoism in both China and France, he returns to and refashions a theory of revolutionary subjectivity (as developed in his text L’Ange from 1976 and furthered in his 1978 work Le Monde) which allows him to begin theorizing revolution as a “spiritual affair” – a revolution whose “most immediate enemies are those…who seek to harness its forces to merely social or historical ends.”[6] However, we should not understand this spiritual definition of revolution as a regression or inherent mysticism regarding Jambet’s political thought. Rather, for Jambet, revolution belongs to the category of Spirit precisely because it is Spirit that is said to be the locus of the genesis of novel forms of both thinking and living. This revolutionary spiritualism opposed to a theory of revolution bound by the dictates of History (world), says Hallward, allows Jambet to directly address what is at stake in both emancipatory politics as well as the history of Islam:

“Jambet’s decisive encounter with Corbin…is what determined him to look for such points of reference primarily in esoteric Shi’ite philosophy, in which the struggle between world and spirit (between a literal and law-bound conception of the Qu’ran and one that urges the invention of new forms of interpretation) is particularly acute. The question posed today by the likes of Khomeini and bin Laden is the question that has divided Islam from the beginning: is God’s will essentially mediated by rules and institutions and thus caught up in the enforcement of law, or “is God creative freedom, pure spontaneity, such that true believers express this divine freedom in their own spiritual practice,” as so many instances of “boundless spontaneity”?” [7]

So, for Jambet, revolution is decidedly ‘spiritual’ insofar as it is precisely those instances which belong to Spirit that are also acts/moments/thoughts/lives/etc., that realizes that novel and creative force, which expresses, not the relative and particular intentions of human agents, but the logic of that which can only be said to be absolutely free, creative, and spontaneous. If Revolution no longer answers to the demands of realizing historical institutions such as law, or the state, this is because to do so would ultimately mean reversing the relation between the absolute and what is relative to it – which, as Hallward notes, when translated in practical terms is a reversal defined by the very agendas set forth by Khomeini and bin Laden since each, in their own way, valorize a policing relation based on a ‘literal and law-bound conception of the Qu’ran’ (a metaphysical reversal whose political correlate is categorized as World). So, if revolution is to mean anything it must necessarily be so many instances (i.e. so many moments of a coming-into-being and in accordance with substance and attributes of which it is an expression) of the divine attribute of “boundless spontaneity.” And in this manner, says Jambet, revolution is nothing if not a spiritual affair.

However it is at this point in Jambet’s reconsideration of the fundamental features of revolution that we would be right to ask the following: what leads Jambet to think revolution from the vantage point of a substance based metaphysics? What is it that compels Jambet to deny the dictum that l’un n’est pas [the one is not] and to recuperate the existence of ‘the One’? In any event, it is the radical transformation of oneself and the world that remains at stake. And as Jambet will show, it is only by virtue of ‘the One’ that (i) Thought has access to the reality of revolution just as (ii) it is by virtue of ‘the One’ that revolution becomes a real possibility in Practice.

So, on what basis is Jambet able to claim that Revolution is only said of Spirit and not of the World? On what grounds does Jambet’s theory of revolution avoid turning into a politics founded upon an underlying mysticism and whose subject is characterized by a properly agnostic paralysis; or a less prosaic variant of a heavily mediated idealism? These questions become all the more serious since Jambet’s position seems to go against the very method (historical materialism) that allowed Marx and Engels to develop a theory of revolution whose promise was the universal emancipation of humanity. So, all of this is to ask: ‘can revolution be accomplished in thought and action if we abjure our relation History, which would be, for Jambet, an attribute, not of Spirit, but of the World?‘ On this point Hallward is again instructive since, for Jambet, revolution undoubtedly belongs to ‘Spirit’ insofar as its defining characteristics are only many expressions, or emanations, of its attributes:

“Any conception of spirit as absolute creativity must have at least three fundamental attributes…In the first place (for reasons similar to those embraced by Spinoza)…an unlimited creative force can only be singular, unique…In the second place (for reasons similar to those embraced by Hegel)…pure creativity can only be thought as subject rather than an object, and the only subject adequate to the One is God himself…In the third place, then (for reasons similar to those embraced by Bergson), we ourselves can know God only in so far as God thinks through us…The only true principle immune to radical doubt here is not “think” but “I am thought (by God)” – cogitor rather than cogito.”[8]

 

endnotes
[1] Christian Jambet, ‘Some Comments on the Question of the One,’ Angelaki vol. 8, no. 2, (August, 2003), 36-41, 36.

[2] Christian Jambet, Apologie de Platon. 11.
[3]For more see Hallward’s introduction in Angelaki vol 8, no. 2, August 2003, 33-35.
[4] Ibid, 33.
[5] Ibid.
[6] Ibid.
[7] Ibid, 34.
[8] Ibid.

The Girl With the Bomb, The Guardian of Dynamite: Notes on the politics of becoming-woman

poetical licence

Excerpt from a piece on D&G, gender, struggle, and communism as the ‘real movement’ of abolition

 

1. Identifying the Girl of Russian Terrorism

In the tenth chapter of A Thousand Plateaus, ‘1730: Becoming-intense, becoming-animal…’, one is presented with a sequence of memories drawn from such a diversity of individuals and conceptual-personae that the sequence itself appears to make very little sense if read as one single extended argument for Deleuze and Guattari’s particular understanding of becoming. In place of the expected rational demonstration of the being and function of becoming, what we encounter instead are the memories of a Spinozist, a theologian, a sorcerer, and a plan(e) maker, among others. However, buried near the middle of the chapter, in the section entitled ‘Memories of a Molecule‘, where we encounter a discussion on the role of becoming-woman and the figure of the (universal) girl as they relate to both becoming in general and becomings within the domain of politics and history, our authors briefly, though suggestively, pose the question of “[T]he special role of the girl in Russian terrorism: the girl with the bomb, the guardian of dynamite?[1]

While it is clear that, at least for Deleuze and Guattari, the girl of Russian terrorism played the role of the guardian of the bomb and of dynamite, what is not at all clear is the reason for why they attribute this special role to the girl in the first place. Is it simply a case of elevating what is particular (in this case to Russian history) in order to treat it as a general principle or maxim? And should it not strike us as strange that Deleuze and Guattari give any example at all–let alone that of the girl of Russian terrorism–since it would present what is tempting in the error of conflating becoming with imitation or role-play, and instead of employing the girl as the means of instituting a break with one’s present material conditions (and which one of us hasn’t encountered a situation where they start to desire, whether from desperation or insomniac exhaustion, a revival of the Red Army Faction or Red Brigades? Or succumb to the hallucination that abolishing capital can be achieved simply through replicating the structure and organization created by the Zapatistas or even the YPG?).

One possible interpretation would be to try and locate the reasons and causes that lead Deleuze and Guattari to attribute speciality to this ‘role of the girl in Russian terrorism’ wholly within the political movements and traditions of Russia itself. The temptation of this reading is that it’s method leads one directly to a rich and largely forgotten dimension of the individuals and organizations that helped pave the way for the atmosphere of the 1917 revolution. Proceeding in this manner, one immediately encounters women such as Maria Spiridonova:

On 16 January 1906 at the Borisoglebsk railroad station in Tambov province, 21-year-old Mariya Aleksandrovna Spiridonova, daughter of a non-hereditary noble and member of the Socialist-Revolutionary (SR) Party, shot and fatally wounded provincial government councilor Gavriil Nikolaevich Luzhenovskiy, the security chief of the Borisoglebsk district as well as a leader of the Tambov branch of the right-wing Union of the Russian People. The Tambov SR committee had sentenced Luzhenovskiy to die “for his criminal flogging to death and excessive torturing of peasants during the agrarian and political dis- orders” of the autumn of 1905, as Spiridonova afterward explained in her deposition to Tambov court authorities. “In full agreement with this sentence and in full consciousness of my action,” she stated, “I took it on myself to carry out this sentence.”[2]

However, as an unintended consequence of this view is the very discovery that what was so special about the girl of Russian terrorism is the simultaneous neutralization of her haecceity. For if this quality only belongs to Russian terrorism between the late 1800’s and early 1900’s, what are we to understand when Deleuze and Guattari write that they are “certain that molecular politics proceeds via the girl and the child”?[3]

Alternatively, one could read this ‘girl of Russian terrorism,’ and that function proper to her, as a function relative to the more general war-machine of which it is said. That is to say, the part played by this girl of Russian terrorism can also be found in struggles outside of the Russian context. Consequently, the special role would simply arise from the requirements of any struggle undertaken against the State. On this view, what is special about the girl exceeds the historical cases of armed struggle and direction action against a Tsarist State that one may find in Russia at the end of the 19th or beginning of the 20th century. What is special to the girl in Russian terrorism is only what allows her to institute becomings in the midst of overall capture by the State and its generalized stratification in accord with the universal axiom of capital (produce for the market). As Deleuze and Guattari put it, “The girl is like the block of becoming that remains contemporaneous to each opposable term, man, woman, child, adult. It is not the girl who becomes a woman; it is becoming-woman that produces the universal girl.”[4] 

The salient function proper to the girl of Russian terrorism, then, is the fact that she functions as that which maintains or initiates processes of destratification, deterritorialization, molecular becomings, and searches for what is potentially liberatory within lines of flight. Thus, it is true that the quality proper to this girl of Russian terrorism is a general feature of the kind of subjectivity defined as a war-machine; it is seen in every action taken by the war-machine and confront the (actual or virtual) State by means of what Deleuze and Guattari call ‘the three virtues’: the impersonal, imperceptible, and indiscernible. If only to further emphasize the irreducibility of the girl’s significance with respect to the historical and material conditions at the turn of the century Russia, we turn our attention to another instance where we encounter, once more, this special role of the girl (but now as a literal instantiation of the girl as the guardian of explosives): the anti-colonial struggle undertaken by the Algerian National Liberation Front (F.L.N.).

2. When becoming-woman transforms into collective imperceptibility

Screen Shot 2017-11-16 at 11.18.39 am

With the F.L.N., we encounter once again the phenomena of how girls with bombs act as partisans of an anti-colonial war-machine. In other words, if the girl of Russian terrorism effectuates a becoming-woman that is also at work in the context of the F.L.N.’s struggle against Algeria’s colonial occupation by France it is because becoming-woman is fundamentally an attribute belonging, not to any particular historico-political movement, but to the deterritorializing function of the war-machine wherever it takes hold. It is only by understanding how it is only in the presence of a war-machine that we may speak of becoming-woman as one of its constituent parts. It is in this way that we get a better sense as to why Deleuze and Guattari claim that the becomings that constitute political struggles against the State find ‘their necessary condition [in] the becoming-woman of the warrior, or his alliance with the girl, his contagion with her’; to understand why it is that ‘the man of war is inseparable from the Amazons.’[5] 

In scenes such as the one above, taken from Pontecorvo’s The Battle of Algiers, Pontecorvo shows his audience how F.L.N. women succeed in infiltrating the French quartiers of Algiers–a task made especially difficult since these areas of the city were surveilled and protected by French police checks. Thus, this scene’s significance is due to its depiction of the necessary relationship between the girl-as-guardian-of-the-bomb and the war machine in itself. Now, regarding such scenes, Peter Matthews proposes one possible reading of this function of the young-girl:

The acid test of this comes in the unforgettable sequence where three Algerian women plant bombs at various crowded hangouts in the French quarter. Masquerading as loose-living Europeans, carrying mortality in a shopping basket, they would be sinister femmes fatales in another context…If we can accept the grievous necessity of these deaths, then we consent to everything. Pontecorvo has penetrated our Western self-absorption and let in the harsh light of reality.[6]

Now, aside from the fact that Matthews’ sentimentalism regarding the actions of the three Algerian women, his is a reaction that is of no use for understanding the relationship between gender, sex, and revolutionary struggle. It must be said, however, that what we find misleading in Matthews’ account of the FLN’s very own ‘femme fatales’ is the claim that affirming the violence enacted by the FLN means that we affirm a politics that ‘consents to everything’ by necessity. Allying with the FLN isn’t to consent to a situation where anything is permissible. Rather, the logic of the FLN war machine is precisely the logical steps colonized subjects must take since theirs is an intolerable situation. Thus, the “horror that we consent to everything” masks the fact that it is only by going to war that the colonized has any chance at liberation. More than some fear regarding the loss of morality in colonial contexts the reappearance of Russian terrorism’s jeuene-fille finds herself far from Russia and on African shores; here she runs and hides in the alleyways of the casbah in order to evade capture and continue the anti-colonial struggle.

But what is a becoming-woman in all of this? And the ‘special role’ of the girl related to the aims of the war machine? If it is the case, as D&G claim, that waging war is the best means of warding off state, then the function of becoming-woman is to aid the war machine in ensuring the non-existence, or abolition of, the State:

…just as Hobbes saw clearly that the State was against war, so war is against the State, and makes it impossible. It is should not be concluded that war is not a state of nature [an error that grounds Matthews’ fear], but rather that it is the mode of a social state that wards off and prevents the State.[7]

Unlike Matthews, D&G understand it as imperative, in the confrontation between the FLN and the colonial violence of France, to differentiate the actions of each from the other in order not to confuse or conflate both. Consequently, for D&G, this means that we lack any right/legitimacy in saying that only a state of nature exists (as implied by Matthews) between the war machine and the State since it’s a confrontation the nature of which ‘consents to everything’; a confrontation wherein the actions of both the FLN and France can only be treated as having equal ethico-political value. If the FLN constructed its own war-machine and correlating becoming-woman, it means, then, that the actions of the FLN and France are not only unequal, but fundamentally incommensurable. And as seen in the passage above, it is the State that seeks to prevent war while it is the war machine that seeks to prevent the existence of States. So… if the actions of the FLN and the State cannot be treated as equal, it is because their respective political projects involve the mutual exclusion of their opposite. And while it may be the case, objectively speaking, that the colonial context held open a number of possible resolutions to anti-colonial struggles (liberation, neo-colonialism, genocide), for the FLN liberation was always the only legitimate option.

 

 

 

Endnotes

[1] Deleuze and Guattari, A Thousand Plateaus, p. 277
[2] Boniece, ‘The “Shesterka” of 1905-06’
[3] ATP, p. 277

[4] Ibid.
[5] ATP, p. 278
[6] Matthews, ‘Bombs and Boomerangs’
[7] ATP, p. 357