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04:18 PM on 08/09/11 
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Love As Arson
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I'm not sure how helpful that was, but I just got off work and am tired, so if you have any questions, I'd be happy to answer them.
08:17 PM on 08/09/11 
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The Personist
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Before I answer this, I think we must refer to Althusser, who I have mentioned before, but is even more pertinent to this discussion: For Althusser, there is nothing but ideology, that is even if capitalism is overthrown, it will be the case that we will be living within a communist ideology. Saying that, we can return to Deleuze whose problem with ideology has to do with how it is represented insofar as it is said to be a distortion of an otherwise objective reality. What Deleuze wants to argue is, there is no such thing, that we are always experiencing something through a filter. Instead, he proposes that we begin, not with the conception of being held down by prevailing ideas, but rather with ideas themselves; that is, when we begin to think, there are automatic assumptions regarding ourselves that inherently inhibit our thoughts as such. Within that framework, ideology doesn't fit, we are left with the various relationships of power that mold us into who we are as individuals.

So for Deleuze there is no true/false, real world/ideology split, because we are already in it? That would seem in keeping with his reading of Nietzsche (at least as I understand it: i have only read the brief essay in Pure Immanence, not yet Nietzsche and Philosophy, which is next on my list after Levinas)
02:26 PM on 08/10/11 
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Love As Arson
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For Deleuze, these distortions always-already exist. It doesn't make sense to refer to it, because there will always be a filter. The filter isn't blinding us from an objective world, it exists the moment we entertain the notion of representation, which is basically at the point we become self-conscious. What he is concerned with is thought, the assumptions we make when we begin to think and what we categorize as legitimate/illegitimate in terms of thinking; this reflects, in a more proper sense, his view of organizations of power, as it leads us back to the source, that is thought and we can interpret the ways in which the multiplicity of forces has shaped thinking in one way or another.
06:56 AM on 08/22/11 
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The Personist
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Everyone here should read Levinas.
02:35 PM on 08/22/11 
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Love As Arson
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To my mind, Levinas crystallizes with near-perfection the mood of the post-war period. When you get into Derrida in his later periods, you begin to notice the distinct influence of Levinas.
03:20 PM on 08/22/11 
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The Personist
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To my mind, Levinas crystallizes with near-perfection the mood of the post-war period. When you get into Derrida in his later periods, you begin to notice the distinct influence of Levinas.

That's what I was told when I read later Derrida in undergrad, but having not read Levinas I simply had to take my professor at her word. The various criticisms of Heidegger are amazing, and I can't help but think the second, unnamed opponent epistemologically and ontologically is Sartre, because it seems like Levinas is rejecting the edifice of the radically free subject that is a cornerstone of existentialism. I especially like his discussion of freedom as secondary to justice, or only authentic when experienced in the context of my relation to the Other.
05:22 PM on 08/23/11 
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Love As Arson
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My feeling on the two is this: Whereas Levinas experienced the horrors of war and felt that this radically free subject had to be tamed, had to be chained to something, e.g., ethics of the other, Sartre's philosophy expresses a frustration with sympathizers and people who sat on the fence; his is a rebuttal to the argument of ,"Well, what can I do?"

On an unrelated note, Fredric Jameson e-mailed me back with recommendations of books that deal with a radical analysis of architecture.
07:33 PM on 08/23/11 
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The Personist
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My feeling on the two is this: Whereas Levinas experienced the horrors of war and felt that this radically free subject had to be tamed, had to be chained to something, e.g., ethics of the other, Sartre's philosophy expresses a frustration with sympathizers and people who sat on the fence; his is a rebuttal to the argument of ,"Well, what can I do?"

Ah, OK. So you think that the two are complementary, addressing different problems of the subjective experience? Also: where can I read, in Sartre, about his being-with-others? For comparative purposes.

Quote:
On an unrelated note, Fredric Jameson e-mailed me back with recommendations of books that deal with a radical analysis of architecture.

That's awesome! I keep meaning to email Gerald R. Bruns about his essays on Bernstein and Stanley Cavell, but I keep getting distracted.
07:47 PM on 08/23/11 
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Love As Arson
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I would say that is the case. They speak to the struggles most individuals have when confronted with their own radical freedom.
And for the second part of your post:

http://www.amazon.com/exec/obidos/ASIN/0226735117/absolutepunk-20/
06:28 AM on 08/25/11 
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The Personist
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I would say that is the case. They speak to the struggles most individuals have when confronted with their own radical freedom.
And for the second part of your post:

http://www.amazon.com/exec/obidos/ASIN/0226735117/absolutepunk-20/

Sucks that it's so expensive. Ah well. I'm sure it's on library.nu or aaaarg.org.

Levinas appeals to me a lot more than Sartre does, not just because of his ethics (of which I had gotten a taste in late Derrida, though in a diluted form) but because of the way he describes subjectivity and radical freedom. Sartre seems much more prone to fall back on an implicit Cartesian subject that is fixed and stable and thus radically free, whereas for Levinas I feel the question of the I is a bit more nuanced. Also, I'm down with anything that sets itself up with a critique of representation.
05:25 PM on 08/27/11 
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Love As Arson
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Sucks that it's so expensive. Ah well. I'm sure it's on library.nu or aaaarg.org.

Levinas appeals to me a lot more than Sartre does, not just because of his ethics (of which I had gotten a taste in late Derrida, though in a diluted form) but because of the way he describes subjectivity and radical freedom. Sartre seems much more prone to fall back on an implicit Cartesian subject that is fixed and stable and thus radically free, whereas for Levinas I feel the question of the I is a bit more nuanced. Also, I'm down with anything that sets itself up with a critique of representation.

http://www.mediafire.com/?5nnzyqzm22k
06:53 AM on 08/28/11 
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The Personist
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wonderful! and now if the power goes out I have something to read for five hours till my computer dies.
08:51 PM on 11/04/11 
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Love As Arson
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So, I've been reading Istvan Mészáros' book, "Social Structures and Forms Of Consciousness", and it is really good. There is a section in it, in which he traces the subject/object split, within the conceptual framework of bourgeois philosophy, to precise historical developments -namely, the separation of the means of labor (capital) and living labor. Philosophers, as a result of their social situation making them unable to provide a materialist analysis - as it would necessarily imply a challenge to capital's vantage point - conjure metaphysical arguments in which there is a struggle to know the objects in this world as they are or even if they are real; therefore presenting, in a distorted form, man's alienation from the objects he has created in this world and necessarily rendering the dualism irremovable on an a priori basis.

This is good stuff.
02:05 PM on 04/28/12 
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Love As Arson
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I miss Personist. No one to talk philosophy with.
07:32 PM on 04/30/12 
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aestheticsmelb
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