Well burrowed, old mole!

Essays on Philosophy

Category: Ideology

My “Cosmopolitanism”

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It is becoming increasingly difficult to find any work that is not collaboration with evil.  Workfare and food insecurity, the threat of becoming “surplus humanity,” of slums, work camps and prisons, battlefields; these things try to intimidate us into a collaboration with evil, but they can never succeed. It can never be said that we had to–there’s always that moment of heightened contradiction, of a decision for or against open collaboration. In that moment, it is equally possible to recognize the contradiction and repudiate all collaboration. Evil can never enjoy full and total monopoly because the earth itself defies it.

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Improper Life (Book Review)

Timothy C. Campbell, Improper Life: Technology and Biopolitics from Heidegger to Agamben, University of Minnesota Press, 2011, 189pp., $25.00 (pbk), ISBN 9780816674657.

    

Timothy Campbell’s Improper Life is an exposé of the consequences of accepting Martin Heidegger’s philosophy of technology. As he explains on page one, “to the degree that we speak of biopolitics today, lurking beneath is a conception of technology deeply indebted to Heidegger’s ontological elaboration of it.” He aims to isolate the emergence of a politics of death in Heidegger, and to show how it has impacted thinkers who try to critically appropriate Heidegger’s work. This book is a response to a crisis within contemporary academia; the historicist/posthumanist/biopolitical paradigm seems to be incapable of offering anything but fatalistic prophecies of doom when it comes to the relation between life and technology.  Campbell follows Heidegger’s ontologization of technology in the work of Giorgio Agamben, Roberto Esposito and Peter Sloterdijk. The first three chapters of the book are devoted to critical readings and in the fourth, Campbell offers an outline of what he calls an affirmative biopolitics which historicizes biopolitics instead of ontologizing it and thus releases other potentials than the current entanglement of technology and death. 

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Stockholm Syndrome And Political Subjectivity

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Wikipedia, drawing on the work of Nils Bejerot, defines Stockholm  syndrome as follows:

Stockholm syndrome is a psychological response sometimes seen in abducted hostages, in which the hostage shows signs of loyalty to the hostage-taker, regardless of the danger or risk in which they have been placed. The syndrome is named after the Norrmalmstorg robbery of Kreditbanken at Norrmalmstorg, Stockholm, Sweden, in which the bank robbers held bank employees hostage from August 23 to August 28 in 1973. In this case, the victims became emotionally attached to their victimizers, and even defended their captors after they were freed from their six-day ordeal. The term “Stockholm Syndrome” was coined by the criminologist and psychiatrist Nils Bejerot, who assisted the police during the robbery, and referred to the syndrome in a news broadcast.

In other words, Stockholm Syndrome is a response to a traumatic event wherein the subject forms a loyalty bond to the other that inflicts violence on it. This process also describes the constitution of political subjectivity through trauma—it is the logic of the social bond. The International Dictionary of Psychoanalysis defines trauma as:

an event of such violence and suddenness that it occasions an inflow of excitation sufficiently strong to defeat normally successful defense mechanisms; as a general rule trauma stuns the subject and, sooner or later, brings about a disorganization of the psychic economy.

As politics is always as much about reproduction as production, political subjectivity is perpetually reproduced by new trauma and by events which trigger the return of old trauma. As Freud put it in one of his models of the traumatic process:

traumatic effect came into play only…on the occasion of a second scene that served to reactualize the repressed memory of the earlier one.

These events must continue to occur, or political subjects will begin to break down. This recurrence is accomplished externally and internally. Consider a subject who is ticketed for parking illegally and later reminds him or herself not to park in that spot again: there is a chain of events which begins outside the subject and continues inside of it.

Consensus and Violence

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As Lord Bacon said, scientia potentia est: knowledge is power. Bacon warns the inquirer, the natural philosopher against the ‘four idols’– various forms of social prejudice– as obstacles to inquiry, and claims elsewhere that his inductive logic is superior to Aristotelian logic because it can be used to create new knowledge that makes life better, not merely to codify established truths. This seems like a great idea, science alleviating human misery; however, for Bacon, science can only investigate nature, it cannot inquire into matters of church and state. 

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