Excerpt, Chapter 2, from Affirmation of Poetry
by Judith Balso
Translated by Drew S. Burk
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Before becoming a poet – which for Fernando Pessoa, meant suddenly becoming four distinct poets he would later decide to call heteronyms – Pessoa had diagnosed an impossibility and a crisis: the crisis of metaphysics and the end of any consistent philosophical apparatus. From this he concludes the impossibility of any elaborate great poetry – any poetry worthy of this name, for Pessoa, would seem to require propping itself up by conceptions from a philosophy. Read More....
Not in our Name
Excerpt, Chapter 2, from Women Who Make a Fuss: The Unfaithful Daughters of Virginia Woolf
by Vinciane Despret & Isabelle Stengers
Translated by April Knutson
Not in our Name
We are conscious of the fact that for certain women with whom we work and think such an answer is intolerable, even more so considering that intellectual freedom was of course essential to Woolf herself, and that she knew very well that she was, for the Nazis, a hateful and contemptible example of the corrupt world they intended to destroy. How could she refuse to become involved when they threatened not only the freedom of thought but also the vocation of women to think? KKK, Kinder, Küche, Kirche, does this not sum up the Nazi program for women? Read More...
"In a world where media exist in superabundance, media theorist Siegfried Zielinski argues for an increased sensitivity to 'deep-time' orientations towards understanding the past not "as a collection of retrievable facts, but as a collection of possibilities" and renewed investment in the value of criticisms that exist on the periphery, not in the center, of established discourses, fashions, and orders." Read More via Continent Issue 3.1 / 2013: 2–6.
For those readers curious about what a non-philosophical dictionary might be, we provide the following excerpt from the opening essay by Laruelle entitled, "Theory of the Non-Philosophical Dictionary." Read More...
Michel Serres, Rennes, 2011. Photograph by Pymouss
"Prof. Michel Serres has been professor of philosophy at Clermont-Ferrand, Vincennes, Paris since 1969, has been a full professor of the history of science at Stanford University since 1984, and was elected to the French Academy in 1990. Through his explorations of the parallel developments of scientific, philosophical, and literary trends, Michel Serres has built a reputation as one of modern France's most gifted and original thinkers.
Michel Serres is a French master thinker of the old school, with an intimate knowledge of the western tradition in philosophy and science, from its origins to the present, a passionate curiosity about the present and the willingness—and the ability—to enter productively into discussion of a vast range of current questions. His career began with an enormous and penetrating investigation of Leibniz’s use of mathematical models, which continues to be a standard work, and rapidly developed into a series of inquiries: into the history and nature of mathematics, epistemology, moral philosophy and humanity’s relations with the natural world."
Lecture on The Orientation of Non-Standard Aesthetics by François Laruelle,
at the Weisman Art Museum, University of Minnesota. November 17, 2012.
filmed by Cory Strand
Part 1 of 8
The Concept of an Ordinary Ethics or Ethics Founded in Man
by François Laruelle
Translated by Taylor Adkins
Ordinary ethics: the formula is ambiguous and perhaps must be abandoned. It does not designate the morality inscribed in everydayness, which is supposed to be that of man in opposition to a philosophical ethics. On the contrary, it is opposed to these two ethics taken together: it is opposed to their disjunction and their community. Philosophical ethics has always already decided what an ethics of everyday, common, vulgar or gregarious man would be, i.e. an ethics of mores; the philosophical is the disjunction of the common and the philosophical. The ordinary is something different, another thought which is not directly philosophical but does not deny philosophy: here it designates the point of identity and reality that renders the articulation of the philosophical and the common possible, a de jure identity prior to their disjunction and thus prior to their synthesis and presupposed by both.