Why is pleasure "doubled" when it's "shared"? ... Do you really have to cut pleasure in two so that it'll exist? I mean, if it's doubled when there are two of you, then it must be tripled when there are three, quadrupled when there are four, centupled when there are a hundred, right? Is it O.K. for a hundred to share? And if I get used to trying it all alone, why is it that I'll never love anyone again? Is it that good alone and that awful with others? —from Good Sex Illustrated
People tend to confuse winning freedom with conversion to capitalism. It is doubtful that the joys of capitalism are enough to free peoples.... The American "revolution" failed long ago, long before the Soviet one. Revolutionary situations and attempts are born of capitalism itself and will not soon disappear, alas. Philosophy remains tied to a revolutionary becoming that is not to be confused with the history of revolutions. —from Two Regimes of Madness
Published one year after Forget Foucault,In the Shadow of the Silent Majorities (1978) may be the most important sociopolitical manifesto of the twentieth century: it calls for nothing less than the end of both sociology and politics. Disenfranchised revolutionaries (the Red Brigades, the Baader-Meinhof Gang) hoped to reach the masses directly through spectacular actions, but their message merely played into the hands of the media and the state. In a media society meaning has no meaning anymore; communication merely communicates itself.
In 1784, the German newspaper Berlinische Monatsschrift asked its audience to reply to the question "What is Enlightenment?" Immanuel Kant took the opportunity to investigate the purported truths and assumptions of his age. Two hundred years later, Michel Foucault wrote a response to Kant's initial essay, positioning Kant as the initiator of the discourse and critique of modernity.
In 1976, Jean Baudrillard sent this essay to the French magazine Critique, where Michel Foucault was an editor. Foucault was asked to reply, but remained silent. Forget Foucault (1977) made Baudrillard instantly infamous in France. It was a devastating revisitation of Foucault's recent History of Sexuality—and of his entire oeuvre—and also an attack on those philosophers, like Gilles Deleuze and Félix Guattari, who believed that desire could be revolutionary.
with a new introduction by the author and an additional chapter
Do you ever get aroused by your patient's fantasies? Do you discover through them something about your own sexuality? —About my sexuality? You are exposed to a lot of fantasies. —Oh yes. Quite frankly, I think it has a satiation effect on me. I've been a sex researcher for ten years, and sometimes I get fed up with it, you know. I talk to people about sex all day long, and it does get to be a drag.
Speed and Politics (first published in France in 1977) is the matrix of Virilio's entire work. Building on the works of Morand, Marinetti, and McLuhan, Virilio presents a vision more radically political than that of any of his French contemporaries: speed as the engine of destruction. Speed and Politics presents a topological account of the entire history of humanity, honing in on the technological advances made possible through the militarization of society.
The Utopie group was born in 1966 at Henri Lefebvre's house in the Pyrenees. The eponymous journal edited by Hubert Tonka brought together sociologists Jean Baudrillard, René Lourau, and Catherine Cot, architects Jean Aubert, Jean-Paul Jungmann, Antoine Stinco, and landscape architect Isabelle Auricoste. Over the next decade, both in theory and in practice, the group articulated a radical ultra-leftist critique of architecture, urbanism, and everyday life.
"The unconscious is not a theatre, but a factory," wrote Gilles Deleuze and Félix Guattari in Anti-Oedipus (1972), instigating one of the most daring intellectual adventures of the last half-century. Together, the well-known philosopher and the activist-psychiatrist were updating both psychoanalysis and Marxism in light of a more radical and "constructivist" vision of capitalism: "Capitalism is the exterior limit of all societies because it has no exterior limit itself. It works well as long as it keeps breaking down."
The images from Abu Ghraib are as murderous for America as those of the World Trade Center in flames. The whole West is contained in the burst of sadistic laughter of the American soldiers, as it is behind the construction of the Israeli wall. This is where the truth of these images lies. Truth, but not veracity. As virtual as the war itself, their specific violence adds to the specific violence of the war.
There is a catastrophe within contemporary art. What I call the "optically correct" is at stake. The vision machine and the motor have triggered it, but the visual arts haven't learned from it. Instead, they've masked this failure with commercial success. This "accident" is provoking a reversal of values. In my view, this is positive: the accident reveals something important we would not otherwise know how to perceive. —Paul Virilio, The Accident of Art
Globalization is forcing us to rethink some of the categories—such as "the people"—that traditionally have been associated with the now eroding state. Italian political thinker Paolo Virno argues that the category of "multitude," elaborated by Spinoza and for the most part left fallow since the seventeenth century, is a far better tool to analyze contemporary issues than the Hobbesian concept of "people," favored by classical political philosophy.
"One day, perhaps, this century will be Deleuzian," Michel Foucault once wrote. This book anthologizes 40 texts and interviews written over 20 years by renowned French philosopher Gilles Deleuze, who died in 1995. The early texts, from 1953-1966 (on Rousseau, Kafka, Jarry, etc.), belong to literary criticism and announce Deleuze's last book, Critique and Clinic (1993). But philosophy clearly predominates in the rest of the book, with sharp appraisals of the thinkers he always felt indebted to: Spinoza, Bergson.
The accident is a new form of warfare. It is replacing revolution and war. Sarajevo triggered the First World War. New York is what Sarajevo was. September 11th opened Pandora's box. The first war of globalization will be the global accident, the total accident, including the accident of science. And it is on the way.
In 1968, Virilio abandoned his work in oblique architecture, believing that time had replaced space as the most important point of reflection because of the dominance of speed.
May '68 in France expressed a fundamental version of freedom: not freedom to succeed, but freedom to revolt. Political revolutions ultimately betray revolt because they cease to question themselves. Revolt, as I understand it -- psychic revolt, analytic revolt, artistic revolt -- refers to a permanent state of questioning, of transformations, an endless probing of appearances.In this book, Julia Kristeva extends the definition of revolt beyond politics per se.
For Luce Irigaray, one of the most original French feminist theorists, deconstructing the patriarchal tradition is not enough. She admits that it is not an easy task, but she believes that it is necessary to also define new values directly or indirectly suitable to feminine subjectivity and to feminine identity. She begins this project by analyzing and interpreting the absence of the feminine subject in the definition of dominant cultural values. She then wonders how these new values can be constructed without simply reversing the roles.
Based upon a 1996 conversation Paul Virilio had with French journalist Phillipe Petit, The Politics of the Very Worst summarizes Virilio's speculations about the impact that accidents will have on the planet now that we operate on one-world time. Virilio argues that accidents have now lost all particularity. Accidents and events can no longer be confined to markers in history like Auschwitz or Hiroshima. Trajectories once had three dimensions: past, present, and future. But now, the hyper-concentration of time into "real time" reduces all trajectories to nothing.
Nina Zivancevic, a prominent Serbian poet, scholar, and translator, lived in lower Manhattan prior to the outbreak of the war in Sarajevo in 1992. Zivancevic introduced the work of Allan Ginsberg, Kathy Acker, and Charles Bernstein to East European readers, and her polyglot sensibility is highly informed by her immersion in the downtown New York art and literary world of the 1980s. In this, her first book of fiction written in English, Zivancevic's distant outsider stance as a cosmopolitan New York intellectual is shaken and inexorably transformed with the onset of the war.
To read these five essays of 1983 is to begin to come to terms with the theoretical cataclysm of the present. In Lost Dimension, Paul Virilio considers the displacement of the concept of dimensional space by Einsteinian space/time as it is related to the transparent boundaries of the postmodern city and contemporary economy. Virilio imagines a coming world of interactive, informational networks offering a prison-house of illusionary transcendence. He pictures global terrorism (perpetrated by and against technological states) filling up the surreal void of an abandoned real.
The phone refuses to ring. I sit here on 82nd Street; no, on 83rd; no, on 81st; I forget where I am. The phone refuses to ring, to tear me out of this enforced solitude, which I know only too well. This solitude that makes me sick and stirs me to tears, but surely not tears of compassion. A call is bound to come any minute now up from the Village and afford me the company I desperately desire. The phone isn't ringing. The bell doesn't work.
Heiner Muller, East German author of Hamletmachine and Medea, was the preeminent German successor of Bertholt Brecht at the end of the twentieth century. In this collection of essays, stories, and interviews conducted by Sylvere Lotringer, Muller reflects on the laws of history from the standpoint of someone straddling the Berlin Wall. Muller saw the wall as both repression and protection of his compatriots from the inevitable triumph of capitalism. His work evokes the wit and compactness of Brecht, with an added psychotropic dimension.
First published in 1989, Looking Back on the End of the World raises provocative questions about the possibilities of critical knowledge in social systems that seem to have "surpassed history." Unlike recent works that make history end with the consumer, or project the conflict between the capitalist and the oppressed into the future, the writers in these essays perform a much more basic task: they argue that we can now think through the "end of the world." The idea of a "unified world," they claim, has given way to new sensibilities about history.
I wonder if it is lustfulA tank in its dreamsWhat do airplanes thinkWhen left alone?We did not seek happinessWe invented sadnessWere we not of this world? -- Orhan Veli, epigram to Sadness at LeavingDuring the 1960s and 70s, Turkish-born Erje Ayden served as house pulp fiction writer to the New York School of painters and poets. Friend and sometime bodyguard to the artist Willem De Kooning, Ayden self-published 7 pop novels, written in rapid amphetamine bursts in borrowed apartments and rooming houses.
