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The Politics of Transindividuality re-examines social relations and subjectivity through the concept of transindividuality. Transindividuality is understood as the mutual constitution of individuality and collectivity, and as such it intersects with politics and economics, philosophical speculation and political practice. While the term transindividuality is drawn from the work of Gilbert Simondon, this book views it broadly, examining such canonical figures as Spinoza, Hegel, and Marx, as well as contemporary debates involving Etienne Balibar, Bernard Stiegler, and Paolo Virno. Through these intersecting aspects and interpretations of transindividuality the book proposes to examine anew the intersection of politics and economics through their mutual constitution of affects, imagination, and subjectivity.
Etienne Balibar, one of the foremost living French philosophers, builds on his landmark work 'Spinoza and Politics' with this exploration of Spinoza's ontology. Balibar situates Spinoza in relation to the major figures of Marx and Freud as a precursor to the more recent French thinker Gilbert Simondon's concept of the transindividual. Presenting a crucial development in his thought, Balibar takes the concept of transindividuality beyond Spinoza to show it at work at both the individual and the collective level.
There have been many Spinozas over the centuries: atheist, romantic pantheist, great thinker of the multitude, advocate of the liberated individual, and rigorous rationalist. The common thread connecting all of these clashing perspectives is Spinoza’s naturalism, the idea that humanity is part of nature, not above it. In this sophisticated new interpretation of Spinoza’s iconoclastic philosophy, Hasana Sharp draws on his uncompromising naturalism to rethink human agency, ethics, and political practice. Sharp uses Spinoza to outline a practical wisdom of “renaturalization,” showing how ideas, actions, and institutions are never merely products of human intention or design, but outcomes of the complex relationships among natural forces beyond our control. This lack of a metaphysical or moral division between humanity and the rest of nature, Sharp contends, can provide the basis for an ethical and political practice free from the tendency to view ourselves as either gods or beasts. Sharp’s groundbreaking argument critically engages with important contemporary thinkers—including deep ecologists, feminists, and race and critical theorists—making Spinoza and the Politics of Renaturalization vital for a wide range of scholars.
An accessible yet rigorous introduction to the influential French philosopher Gilbert Simondon's philosophy of individuation. Gilbert Simondon (1924–1989), one of the most influential contemporary French philosophers, published only three works: L'individu et sa genèse physico-biologique (The individual and its physico-biological genesis, 1964) and L'individuation psychique et collective (Psychic and collective individuation, 1989), both drawn from his doctoral thesis, and Du mode d'existence des objets techniques (On the mode of existence of technical objects, 1958). It is this last work that brought Simondon into the public eye; as a consequence, he has been considered a “thinker of technics” and cited often in pedagogical reports on teaching technology. Yet Simondon was a philosopher whose ambitions lay in an in-depth renewal of ontology as a process of individuation—that is, how individuals come into being, persist, and transform. In this accessible yet rigorous introduction to Simondon's work, Muriel Combes helps to bridge the gap between Simondon's account of technics and his philosophy of individuation. Some thinkers have found inspiration in Simondon's philosophy of individuation, notably Gilles Deleuze and Félix Guattari. Combes's account, first published in French in 1999, is one of the only studies of Simondon to appear in English. Combes breaks new ground, exploring an ethics and politics adequate to Simondon's hypothesis of preindividual being, considering through the lens of transindividual philosophy what form a nonservile relation to technology might take today. Her book is essential reading for anyone who wants to understand Simondon's work.
A decade ago, a wave of mass mobilisations described as "horizontal" and "leaderless" swept the planet, holding the promise of real democracy and justice for the 99%. Many saw its subsequent ebb as proof of the need to go back to what was once called "the question of organisation". For something so often described as essential, however, political organisation remains a surprisingly under-theorised field. In this book, Rodrigo Nunes proposes to remedy that lack by starting again from scratch. Redefining the terms of the problem, he rejects the confusion between organisation and any of the forms it can take, such as the party, and argues that organisation must be understood as always supposing a diverse ecology of different initiatives and organisational forms. Drawing from a wide array of sources and traditions that include cybernetics, poststructuralism, network theory and Marxism, Nunes develops a grammar that eschews easy oppositions between "verticalism" and "horizontalism", centralisation and dispersion, and offers a fresh approach to enduring issues like spontaneity, leadership, democracy, strategy, populism, revolution, and the relationship between movements and parties.
This classic work by one of the most important philosophers and critics of our time charts the genesis and trajectory of the desiring subject from Hegel's formulation in Phenomenology of Spirit to its appropriation by Kojève, Hyppolite, Sartre, Lacan, Deleuze, and Foucault. Judith Butler plots the French reception of Hegel and the successive challenges waged against his metaphysics and view of the subject, all while revealing ambiguities within his position. The result is a sophisticated reconsideration of the post-Hegelian tradition that has predominated in modern French thought, and her study remains a provocative and timely intervention in contemporary debates over the unconscious, the powers of subjection, and the subject.
Marx and Hegel on the Dialectic of the Individual and the Social is a detailed investigation of the major works of Hegel and the young Marx with exploring how the concept of the individual is positioned within their ontologies and how this positioning is reflected in their related political views. Instead of contrasting a Marxist understanding of the individual with that of a liberal thinker, Sevgi Dogan chooses to take Hegel’s theory of the state as representative of the modern state, which Marx criticizes. The decision to be in opposition to Hegel rather than some other liberal thinkers is important for two reasons. First, since Marx has developed many of his early ideas in critical interaction with Hegel, this comparative approach enables the book to present a more thorough and well-grounded exposition of Marx’s arguments. Second, since Hegel himself has also criticized the concepts of liberal ideology in many respects, differentiating Marx’s arguments from those of Hegel’s enables the book to underline how and why Hegel’s critique of liberal ideology falls short of actually empowering individuals in the way that Marx’s account does.
Written by one of political theory's leading thinkers, The Philosophy of Marx examines all the key areas of Marx's writings in their wider historical and theoretical context-including the concepts of class struggle, ideology, humanism, progress, determinism, commodity fetishism, and the state. Etienne Balibar opens a gateway into the thought of one of history's great minds. In this updated edition to this now classic work, Balibar has added a substantial introduction and new material. Complete with key "information boxes" for the student to make the most challenging areas of theory easy to understand, this remains the best available introduction to the most important thinker of the past 200 years.
Plural Temporality traces out a dynamic historical relationship between the texts of Spinoza and Althusser. It interrogates Spinoza’s thought through Althusser's and vice versa, with the intention of opening new horizons for the question of materialism. From the fragmentary intuitions Althusser produced about Spinoza throughout his life, Morfino builds a new and comprehensive interpretation of Spinoza’s philosophy. In the later sections of the book, this interpretation is put to work to help to clarify some of the more problematic aspects of the late Althusser’s philosophy, thereby offering new concepts for a materialist position in philosophy and the development of Marxist theory.
Why do people work for other people? This seemingly naïve question is at the heart of Lordon's argument. To complement Marx's partial answers, especially in the face of the disconcerting spectacle of the engaged, enthusiastic employee, Lordon brings to bear a "Spinozist anthropology" that reveals the fundamental role of affects and passions in the employment relationship, reconceptualizing capitalist exploitation as the capture and remolding of desire. A thoroughly materialist reading of Spinoza's Ethics allows Lordon to debunk all notions of individual autonomy and self-determination while simultaneously saving the ideas of political freedom and liberation from capitalist exploitation. Willing Slaves of Capital is a bold proposal to rethink capitalism and its transcendence on the basis of the contemporary experience of work.