If you haven’t visited Jeiphler’s Art Blog…. go now! Her work, at least for me, brings a new materialist and vitalistic dynamic. Like this painting…..

I love this one… reminds me of the great forests of the Northwest. Washington, Oregon, etc. of the Canadian bush country, the wildness… (and, that, only the bottom section). The topographic section above brought to mind images of jesters, clowns, the dance of acrobatics… a wild abandon of geometric figures and flows, quickening steps between sensual creatures arising out of immanence. The duplicity of the central line drawing reminded me of both animal and bird, a shamanistic unfolding, a mathematical entity crosswiring the world with dream and light, giving birth to replicative machinic organelles. The thread descending to the World Egg, the graph wave form below of the cosmic wave patterns of being and becoming twisted within the fabric of reality. The whole assemble awakens from a morning in early winter to spring, a transitional dance of life without us, a movement of things in their own light doing what they have always done. Thinking of Latour’s Gifford Lectures this painting reminds me of Gaia: the pulse of the earth, intertwined with the physics and ethical that we as humans must awaken to before this dance is ruined for us and all those other creatures we share this bright earth with…Michael over at Archive Fire has an excellent intro on Latour’s ‘Politics of Nature’.

Fragrance of Mauve
    a new poem for Gaia and life …

dangling down
   immanence
rising

birthwise from mauve forests
  winter’s fruit
    pulsing

 jesters dance among the clouds

a sun flows along this thin line
  a world
    in the moment of its awakening
  silently poised

pulsing, breathing, alluring

animal or bird

   firedance
  or light
 vibrancy of new life

– S.C. Hickman (2012)

Jeniphler's Art Blog

This started life as a post it… absent mindedly doodled, and i thought it looked interesting, so it got transfered adapted from a simple line drawing. The colours are muted, maybe because it is really a drawing. I am not sure. It reminds me of a heart monitor signal thing, one heart beat one breath one instant. There is a feeling intense, and then it is no more, you dont really remember the whole wave only the journey up to that point , the rest is a bit of blur, no concentrating attention no reflecting, until the moment is gone. The high is always about the journey there, the peak, the point of it. What happens after that is well, whatever the impact the effect of reaching this new point. I wonder if creating something is like this. You dont know what this new thing will bring, life beyond is…

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Rosi Braidotti: Nomadic Ethics and Subjectivity

The notion of the non-human, in-human, or post-human emerges as the defining trait of nomadic ethical subjectivity.

– Rosi Braidotti, Nomadic ethics

Bruno Latour once argued that the modernist distinction between nature and culture never existed.1 He claimed we must rework our thinking about such distinctions as to conceive of a “Parliament of Things” wherein natural phenomena, social phenomena and the discourse about them are not seen as separate objects to be studied by specialists, but as hybrids made and scrutinized by the public interaction of people, things and concepts (ibid. 142-145).

Rosi Braidotti offers us a reading of Deleuze as neo-Vitalist, a neo-Spinozist whose ethics is activated by a specific subjectivity and mode of ontological life (zoe). She defends Deleuze against the post-Hedeggerians (Foucault, Derrida, Agamben, etc.) saying that he espouses the generative force of Zoê and a culture of affirmation rather than negation:

Life is not an a priori that gets individuated in single instances, but it is immanent to and thus coincides with its multiple material actualizations. … Deleuze’s immanence … locates the affirmation in the exteriority, the cruel, messy, outside-ness of Life itself.2 (172)

Braidotti argues that the Liberal Subject is no longer viable, the called for in this post-liberal era are new modes of ethical behavior.  Beyond the liberal universalistic and individual core lies the realm of an ethics of forces, desires, and values that act as “empowering modes of becoming”, rather than the moralistic framework of established protocols and sets of rules and guidelines for behavior (173). That there are certain prerequisites and preconditions for such move is without doubt and Braidtotti situates her stance within a framework that entails a new understanding of subjectivity. She follows Deleuze in affirming Life as central, but this vital force is defined within the older Greek notion of zoe – Zoê (from ancient Greek ζωή, meaning spiritual life, in contrast to Bios, meaning bological life): as a vital force that is non-human, impersonal, generative, trans-individual, post-anthropocentric, and post-finitude dimension of subjectivity (173-174).

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Jaques Ranciere On Europe

A new interview by Jaques Ranciere: here. Thanks to Peter Gratton at Philosophy in a Time of Error for pointing this out!

He sees something monstrous happening to the people of Europe, they are being divested of there soverign rights and decision making apparatuses. He tells us that what is happening in europe today is nothing less than the “systematic destruction of public services and all forms of solidarity and social protection that guaranteed a minimum of equality in the social fabric.” He affirms that the conditions are ripe for demonstrations against the “apparatuses of domination”, yet he is hesitant to see in this as a positive. In fact, he tells us that it is not “not enough for the circumstances to be there: it is also necessary that these be recognised by forces likely to turn this into a demonstration, once intellectual and material, and to turn this demonstration into a lever that is capable of modifying the balance of forces by modifying the very landscape of what is perceivable and what is thinkable.”

For a rebirth of politics that is not distorted by the logics malformed spaces as respresented by both the Left and Right Parties within the EU he tells us that we need to create autonomous entities that open up “spaces of discussion and ways of circulating information, motives and ways of action directed, first of all, towards the development of an autonomous power to think and act.” Yet, he seems to fall into mystification when he elaborates a position which removes philosophical speculation and philosophers themselves from the arena of politics, and instead offers the ‘collective intelligence’ of the multitudes:

“When a collective intelligence affirms itself in the movement it is the moment of doing away with philosophical providers of explanations or slogans. It is not, in fact a matter of presences or absences of philosophers. It is a question of the existence or the inexistence of a vision of the world that naturally structures collective action.”

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