The debtor-creditor relation, which is at the heart of this book, sharpens mechanisms of exploitation and domination indiscriminately, since, in it, there is no distinction between workers and the unemployed, consumers and producers, working and non-working populations, between retirees and welfare recipients. They are all “debtors,” guilty and responsible in the eyes of capital, which has become the Great, the Universal, Creditor. --from The Making of the Indebted Man
“In his journal, Paul liked to make lists: What he ordered from Commissary (shaving cream, toothpaste, deodorant, the transistor radio he had for a week before the guards took it away). The books he picked off the cart (The Bible, Dean Koontz, Stephen King, Codependent No More.) What phone calls he made and received; also, Bible Study certificates, letters and cards, his workout routines and his moods (Anxious, Nervous, Trusting in God, but mostly Depressed).
I had to rediscover who I was. And that’s why I left the apartment. . . . And there I was, right in the heart of the Arab world, a world that never tired of making the same mistakes over and over. . . . I had no more leniency when it came to the Arab world. . . None for the Arabs and none for myself. I suddenly saw things with merciless lucidity. . . . --An Arab Melancholia
We are living under the administration of fear: fear has become an environment, an everyday landscape. There was a time when wars, famines, and epidemics were localized and limited by a certain timeframe. Today, it is the world itself that is limited, saturated, and manipulated, the world itself that seizes us and confines us with a stressful claustrophobia. Stock-market crises, undifferentiated terrorism, lightning pandemics, “professional” suicides . . . . Fear has become the world we live in.
In Ciudad Juarez, a territorial power normalized barbarism. This anomalous ecology mutated into a femicide machine: an apparatus that didn’t just create the conditions for the murders of dozens of women and little girls, but developed the institutions that guarantee impunity for those crimes and even legalize them. A lawless city sponsored by a State in crisis. The facts speak for themselves. —from The Femicide Machine
Although Gilles Deleuze never wanted a film to be made about him, he agreed to Claire Parnet’s proposal to film a series of conversations in which each letter of the alphabet would evoke a word: From A (as in Animal) to Z (as in Zigzag). These DVDs, elegantly transtlated and subtitled in English, make these conversations available for English-speaking audiences? for the first time.
Fred Halsted’s L.A. Plays Itself (1972) was gay porn’s first masterpiece: a sexually explicit, autobiographical, experimental film whose New York screening left even Salvador Dalí repeatedly muttering “new information for me.” Halsted, a self-taught filmmaker, shot the film over a period of three years in a now-vanished Los Angeles, a city at once rural and sleazy.
An epic project in both size and purview, Peter Sloterdijk’s three-volume, 2,500-page Spheres is the late-twentieth-century bookend to Heidegger’s Being and Time. Rejecting the century’s predominant philosophical focus on temporality, Sloterdijk, a self-described “student of the air,” reinterprets the history of Western metaphysics as an inherently spatial and immunological project, from the discovery of self (bubble) to the exploration of world (globe) to the poetics of plurality (foam).
Ours is a century of fear. Governments and mass media bombard us with words and images: desert radicals, “rogue states,” jihadists, WMDs, existential enemies of freedom. We labor beneath myths that neither address nor describe the present situation, monstrous deceptions produced by a sound bite society. There is no reckoning of actuality, no understanding of the individual lives that inaugurated this echo chamber.
Communication as work: we have recently experienced a profound transformation in the processes of production. While the assembly line (invented by Henry Ford at the beginning of the last century) excluded any form of linguistic productivity, today, there is no production without communication. The new technologies are linguistic machines. This revolution has produced a new kind of worker who is not a specialist but is versatile and infinitely adaptable.
Historical conflict no longer opposes two massive molar heaps, two classes—the exploited and the exploiters, the dominant and dominated, managers and workers—between which, in each individual case, it would be possible to differentiate. The front line no longer cuts through the middle of society; it now runs through each one of us. . . “—from This Is Not a ProgramTraditional lines of revolutionary struggle no longer hold. Rather, it is ubiquitous cybernetics, surveillance, and terror that create the illusion of difference within hegemony.
The idea of the Jewish nation was conceived before the organization of the Zionist movement in the nineteenth century and continued long after the creation of the state of Israel. In The Words and the Land, post-Zionist Israeli historian Shlomo Sand examines how both Jewish and Israeli intellectuals contributed to this process. One by one, he identifies and calls into question the foundation myths of the Israeli state, beginning with the myth of a people forcibly uprooted, a people-race that began to wander the world in search of a land of asylum.
Peter Sloterdijk first became known in this country for his late 1980s Critique of Cynical Reason, which confronted headlong the “enlightened false consciousness” of Habermasian critical theory. Two decades later, after spending seven years in India studying Eastern philosophy, he is now attracting renewed interest for his writings on politics and globalization and for his magnum opus Spheres, a three-volume archaeology of the human attempt to dwell within spaces, from womb to globe: Bubbles, 1998; Globes, 1999; Foam, 2004, all forthcoming from Semiotext(e).
The 2010 English-language edition of Christian Marazzi’s The Violence of Financial Capitalism made a groundbreaking work on the global financial crisis available to an expanded readership. This new edition has been updated to reflect recent events, up to and including the G20 summit in July 2010 and the broad consensus to reduce government spending that emerged from it.
We certainly have the unconscious that we deserve, an unconscious for specialists, ready-made for an institutionalized discourse. I would rather see it as something that wraps itself around us in everyday objects, something that is involved with day-to-day problems, with the world outside. It would be the possible itself, open to the socius, to the cosmos . .
History that repeats itself turns to farce. But a farce that repeats itself ends up making a history.--from The Agony of PowerIn these previously unpublished manuscripts written just before his death in 2007, Jean Baudrillard takes a last crack at the bewildering situation currently facing us as we exit the system of “domination” (based on alienation, revolt, revolution) and enter a world of generalized “hegemony” in which everyone becomes both hostage and accomplice of the global market.
Before publishing his celebrated first novel, Horse Crazy, in 1987, Gary Indiana wrote and directed twelve plays for an informal company whose performers included the painter Bill Rice, composer Evan Lurie, the poet George-Therese Dickenson, writer and film actress Cookie Mueller, Warhol superstar and painter Viva, writer Victoria Pedersen, singer/actress Sharon Niesp, photographer Allen Frame, the legendary Taylor Mead, novelist Larry Mitchell, and others. Performed at the Mudd Club, Club 57, The Performing Garage, and Bill Rice’s E.
The war machine is the motor of the social machine; the primitive social being relies entirely on war, primitive society cannot survive without war. The more war there is, the less unification there is, and the best enemy of the State is war. Primitive society is society against the State in that it is society-for-war.--from The Archeology of ViolenceAnthropologist and ethnographer Pierre Clastres was a major influence on Gilles Deleuze and Félix Guattari’s Anti-Oedipus, and his writings formed an essential chapter in the discipline of political anthropology.
"I’d find it amusing if, in a few centuries, the only thing that our descendents condescend to retain of our artistic production, the only thing in which they’ll see worlds to admire, to penetrate, the only thing that they’ll show off as precious in immense museums after having flushed down the toilet all our acknowledged masterpieces, the only thing that will give them nostalgia and love for us will be our porn."—from Diary of an Innocent
Long ago, in childhood, when Summer reverberates and feels and throbs all over, it begins to circumscribe my body along with my self, and my body gives it shape in turn: the “joy” of living, of experiencing, of already foreseeing dismembers it, this entire body explodes, neurons rush toward what attracts them, zones of sensation break off almost in blocks that come to rest at the four corners of the landscape, at the four corners of Creation.—from Coma
Society no longer exists, at least in the sense of a differentiated whole. There is only a tangle of norms and mechanisms through which THEY hold together the scattered tatters of the global biopolitical fabric, through which THEY prevent its violent disintegration. Empire is the administrator of this desolation, the supreme manager of a process of listless implosion.--from Introduction to Civil War Society is not in crisis, society is at an end. The things we used to take for granted have all been vaporized.
In this “concise philosophy of the machine,” Gerald Raunig provides a historical and critical backdrop to a concept proposed forty years ago by the French philosophers Félix Guattari and Gilles Deleuze: the machine, not as a technical device and apparatus, but as a social composition and concatenation. This conception of the machine as an arrangement of technical, bodily, intellectual, and social components subverts the opposition between man and machine, organism and mechanism, individual and community.