Michel Foucault in Security, Territory, Population: Lectures at the Collège de France, 1977-1978 argues, that there has never been such a thing as an anti-pastoral revolution in Western societies. Yes, we have ha...Michel Foucault in Security, Territory, Population: Lectures at the Collège de France, 1977-1978 argues, that there has never been such a thing as an anti-pastoral revolution in Western societies. Yes, we have had revolutions against the disciplinary apparatus and legal devices of power (schools, hospitals, prisons) and we have had examples of revolutions against the economic foundations of social inequality, but there has never been a genuine revolution against pastoral power as a power relating to the conduct of individuals (but also entire social groups) and their disposition to “voluntary submission” to the will of external authorities. In my paper, I would like to reflect on this thesis, and taking it quite seriously, to look for examples of such revolutions. One of them is a women’s strike in Poland during the power of the conservative government of “Law and Justice”. Mainly referring to the texts of Silvia Federici and Paul Preciado, I will want to reflect on contemporary practices of reclaiming the body in contemporary capitalism. I will defend the thesis that regaining control over sexuality and reproduction means changing the material conditions of life and modern reproductive technologies.展开更多
In this paper,the author is questioning the very concept of“indifference of thinking”.The author also asks:In what sense,thinking leads to“overall indifference”?What,indeed,is indifference?Reading carefully,the ph...In this paper,the author is questioning the very concept of“indifference of thinking”.The author also asks:In what sense,thinking leads to“overall indifference”?What,indeed,is indifference?Reading carefully,the philosophical texts on affects,mainly Spinoza,Freud,Bergson,and Deleuze,author argues that indifference is not a kind of non-affection,beside-affection,post-affection,but rather,it is a trace of affect―just as cinders are remnants of fire.Indifference is neither abnegation which is a kind of statement that we could not care less.On the contrary,it is in indifference where we find profound commitment to bringing back things of this world to their natural position.展开更多
In the presented paper,the author,referring to several examples of Polish contemporary art,reflects on the concept of criticism.The author asks the question:Whether are we dealing in late capitalism with a post-critic...In the presented paper,the author,referring to several examples of Polish contemporary art,reflects on the concept of criticism.The author asks the question:Whether are we dealing in late capitalism with a post-critical turn in art and philosophical thinking at all?He analyzes the post-critical turn by referring to other concepts such as immanent critique(S.Turkle),critique in the field of immanence(G.Deleuze),post-theoretical culture(T.Eagelton),assembly art(G.Didi-Huberman),“technical perfection”(M.Heidegger),mnemotechnics(J.Derrida),mechanosphere(G.Deleuze&F.Guattari),and finally the famous distinction of Walter Benjamin between“display value”of the work of art and its“cult value”.The ultimate goal of the article is to determine the possibility of criticism(critique)in the age of techno-or affective capitalism(L.Berlant&B.Stiergler).At the end,the author poses the question:To what society we belong?Are we part of the“society of display value”or a“co-creative society”?展开更多
The main task of the text is to find a new positive formula for“poverty”,which instead of addressing it in negative terms—as a threat,degradation,or humiliation—would reveal the potentiality and productivity of po...The main task of the text is to find a new positive formula for“poverty”,which instead of addressing it in negative terms—as a threat,degradation,or humiliation—would reveal the potentiality and productivity of poverty.In my text I would like to rethink the status of poverty in four important texts that contribute to the history of 20th century philosophy.My main goal is to understand the philosophical revindication of the categories of“poverty”and“poverty”.Who is poor?Who are the poor and do they form a specific class,assemblage,community or collective?What is poverty?Does poverty of the poor regard possession,existence,life,experience,concept,agency,freedom,action?Do these different types of poverty,regarding various fields,have a common denominator?Is seeking poverty worthwhile?Is loyalty to poverty the only imperative of an ethical subject?Is philosophical praise of poverty possible?How,in what language,how can it be praised?In answering these questions,I will turn towards the texts of Benjamin,Heidegger,Agamben,Negri and Hardt.展开更多
Biopolitics is often understood as a form of power that is exercised over a population,not over people.Within this paradigm,population is understood objectively as wealth,manpower,labour capacity,but also demographica...Biopolitics is often understood as a form of power that is exercised over a population,not over people.Within this paradigm,population is understood objectively as wealth,manpower,labour capacity,but also demographically as the object of statistical analysis.If biocommunism is to gain any political significance,if it is to become not only the result of the birth of biopower,but also an active and actual agent of new political devices,then it must face the problem of“population empowerment”.In this process of empowerment,“power over life”is to be transformed into“the power of life itself”.Biocommunism would therefore be a“community of life”which is intended to overcome immunological barriers.Within biocommunism life is the only“value”that should be shared.In this article I develop the thesis,according to which the“immune”is not simply different from the“common”but is its opposite.展开更多
文摘Michel Foucault in Security, Territory, Population: Lectures at the Collège de France, 1977-1978 argues, that there has never been such a thing as an anti-pastoral revolution in Western societies. Yes, we have had revolutions against the disciplinary apparatus and legal devices of power (schools, hospitals, prisons) and we have had examples of revolutions against the economic foundations of social inequality, but there has never been a genuine revolution against pastoral power as a power relating to the conduct of individuals (but also entire social groups) and their disposition to “voluntary submission” to the will of external authorities. In my paper, I would like to reflect on this thesis, and taking it quite seriously, to look for examples of such revolutions. One of them is a women’s strike in Poland during the power of the conservative government of “Law and Justice”. Mainly referring to the texts of Silvia Federici and Paul Preciado, I will want to reflect on contemporary practices of reclaiming the body in contemporary capitalism. I will defend the thesis that regaining control over sexuality and reproduction means changing the material conditions of life and modern reproductive technologies.
文摘In this paper,the author is questioning the very concept of“indifference of thinking”.The author also asks:In what sense,thinking leads to“overall indifference”?What,indeed,is indifference?Reading carefully,the philosophical texts on affects,mainly Spinoza,Freud,Bergson,and Deleuze,author argues that indifference is not a kind of non-affection,beside-affection,post-affection,but rather,it is a trace of affect―just as cinders are remnants of fire.Indifference is neither abnegation which is a kind of statement that we could not care less.On the contrary,it is in indifference where we find profound commitment to bringing back things of this world to their natural position.
文摘In the presented paper,the author,referring to several examples of Polish contemporary art,reflects on the concept of criticism.The author asks the question:Whether are we dealing in late capitalism with a post-critical turn in art and philosophical thinking at all?He analyzes the post-critical turn by referring to other concepts such as immanent critique(S.Turkle),critique in the field of immanence(G.Deleuze),post-theoretical culture(T.Eagelton),assembly art(G.Didi-Huberman),“technical perfection”(M.Heidegger),mnemotechnics(J.Derrida),mechanosphere(G.Deleuze&F.Guattari),and finally the famous distinction of Walter Benjamin between“display value”of the work of art and its“cult value”.The ultimate goal of the article is to determine the possibility of criticism(critique)in the age of techno-or affective capitalism(L.Berlant&B.Stiergler).At the end,the author poses the question:To what society we belong?Are we part of the“society of display value”or a“co-creative society”?
文摘The main task of the text is to find a new positive formula for“poverty”,which instead of addressing it in negative terms—as a threat,degradation,or humiliation—would reveal the potentiality and productivity of poverty.In my text I would like to rethink the status of poverty in four important texts that contribute to the history of 20th century philosophy.My main goal is to understand the philosophical revindication of the categories of“poverty”and“poverty”.Who is poor?Who are the poor and do they form a specific class,assemblage,community or collective?What is poverty?Does poverty of the poor regard possession,existence,life,experience,concept,agency,freedom,action?Do these different types of poverty,regarding various fields,have a common denominator?Is seeking poverty worthwhile?Is loyalty to poverty the only imperative of an ethical subject?Is philosophical praise of poverty possible?How,in what language,how can it be praised?In answering these questions,I will turn towards the texts of Benjamin,Heidegger,Agamben,Negri and Hardt.
文摘Biopolitics is often understood as a form of power that is exercised over a population,not over people.Within this paradigm,population is understood objectively as wealth,manpower,labour capacity,but also demographically as the object of statistical analysis.If biocommunism is to gain any political significance,if it is to become not only the result of the birth of biopower,but also an active and actual agent of new political devices,then it must face the problem of“population empowerment”.In this process of empowerment,“power over life”is to be transformed into“the power of life itself”.Biocommunism would therefore be a“community of life”which is intended to overcome immunological barriers.Within biocommunism life is the only“value”that should be shared.In this article I develop the thesis,according to which the“immune”is not simply different from the“common”but is its opposite.
