The less you eat, drink and buy books; the less you go to the theatre, the dance hall, the public house; the less you think, love, theorise, sing, paint, fence, etc., the more you save – the greater becomes your treasure which neither moths nor rust will devour – your capital. The less you are, the less you express your own life, the more you have, i.e., the greater is your alienated life, the greater is the store of your estranged being. — Karl Marx - Economic and Philosophical Manuscripts 1844 (via dailymarx)

(via mochente)

Postmodern Western culture is more traditional, more Cartesian, than it is willing to admit; it is still frantically concerned to deny materiality, to keep thought separate from the exigencies of the flesh. As Foucault suggests, we continue to elaborate the strange “idea that there exists something other than bodies, organs, somatic localizations, functions, anatomo-physiological systems, sensations, and pleasures; something else and something more, with intrinsic properties and laws of its own” (History of Sexuality I: 152). This “something else” is the postmodern residue of the Cartesian myth of an autonomous thinking substance. Postmodern ideology has not rejected the notion of absolute subjectivity so much as it has refigured the old fantasy of freedom from the constraints of the body in the new terms of cybernetic information, sexual representation, and social signification. The text is the postmodern equivalent of the soul. — Steven Shaviro, Bodies of Fear (via tiredshoes)

(via wittgensteinsmister)

(via 809212)


Privileged people preaching nonviolence to oppressed people
Is violence

(via blackgirlsrpretty2) the fantasmatic supposition that the Thing in question is one that is attainable but only being debarred. Lacan thus asserts that the fundamental fantasy is there to veil from the subject the terminal nature of its loss. — Matthew Sharpe on Lacan (via alterities)

(via alterities)

Bourgeois ideology is an ideology which refuses to allow itself to be identified as an ideology by presenting itself as neutral, impartial, universal, objective and value-free. — Roland Barthes, Criticism and Truth  (via some-velvet-morning)

(via mochente)


…in order to think the contemporary world in any fundamental way, it’s necessary to take as your point of departure not the critique of capitalism but the critique of democracy […] no one is ready to criticize democracy. This is a real taboo, a genuine consensual fetish. Everywhere
in the world, democracy is the true subjective principle – the rallying point of liberal capitalism.

Alain Badiou, Beyond Formalization

The status of humans in modern thought is essentially ambiguous. On the one hand, humankind is an animal species among other such, and animality is a domain that includes humans; on the other hand, humanity is a moral condition that excludes animals. These two statuses coexist in the problematic and disjunctive notion of “human nature.” In other words, our cosmology postulates a physical continuity and a metaphysical discontinuity between humans and animals, the continuity making of humankind an object for the natural sciences and the discontinuity making of humanity an object for the humanities. Spirit or mind is the great differentiator: it raises us above the animals and matter in general, it distinguishes cultures, it makes each person unique before his or her fellow beings. The body, in contrast, is the major integrator: it connects us to the rest of the living, united by a universal substrate (DNA, carbon chemistry) that, in turn, links up with the ultimate nature of all material bodies. Conversely, Amerindians postulate metaphysical continuity and physical discontinuity. The metaphysical continuity results in animism; the physical discontinuity (between the beings of the cosmos), in perspectivism. The spirit or soul (here, a reflexive form, not an immaterial inner substance) integrates. Whereas the body (here, a system of intensive affects, not an extended material organism) differentiates. — Eduardo Viveiros de Castro, 'Exchanging Perspectives: The Transformation of Objects into Subjects in Amerindian Ontologies' (via aidsnegligee)
Our current notions of the social are inevitably polarized by the oppositions I have been evoking: representation/reality, culture\nature, human/nonhuman, mind/body, and the rest. In particular, the social presupposes the non-social (the natural). It is impossible to rethink the social without rethinking the natural, for in our cosmological vulgate, nature (always in the singular) is the encompassing term, and society (often used in the plural) is the term encompassed. Eduardo Viveiros de Castro, 'Exchanging Perspectives: The Transformation of Objects into Subjects in Amerindian Ontologies' (via aidsnegligee)
Those who imagine man to be ‘determined only by himself’ misunderstand humanity as something opposed to nature. As a consequence, human viciousness is frequently blamed on affects and passions, understood to be the animal eruptions that stain spiritual and rational man, marking his this-wordly existence and lamentable distance from God. Freedom of the will, in other words, belongs to an anthropology in which humanity is both exceptionally free and defective. This is a recognizably Christian view of postlapsarian man, free to earn or to lose the grace of God. — Spinoza and the Politics of Renaturalization
When the scientific man appears to observe aimlessly, it is merely that he is so in love with problems as sources and guides of inquiry, that he is striving to turn up a problem where none appears on the surface: he is, as we say, hunting for trouble because of the satisfaction to be had in coping with it. — John Dewey, Reconstruction in Philosophy. (via imkrebsgang)


DIGITAL PHOTO MONTAGES BY ROBERT VALADEZ: I ve always been wary of digital technology when it comes to art. I’m very old school. I’d rather just draw things. However recently I started playing around with digital media just out of curiosity. I figured I might as well make some decent art out of the effort. The first series of images I called Mexico in Chicago. It juxtaposes figures from both Mexico’s past and present and puts them in a Chicago context. Its like my friend writer and musician Benjamin Anaya Gonzalez once told me: “Mexico is not only a place, its a state of mind.” Its true. Mexicanos bring Mexico with them. How lucky for us who were born here.

(via hoodsofchicago)


Thereby the Enlightenment transcends its traditional self-understanding: it is demythologization not merely as reductio ad hominem [Latin: reduction to the person], but also conversely as reductio hominis [Latin: human reduction], as the insight into the deception of the subject, which stylizes itself as the absolute. The subject is the late form of mythos, and yet the equal of its most ancient form.

Adorno, Negative Dialectics