cars posted:he works to help force an extremely racist society to acknowledge people living within it as human beings, which is, i claim, possibly nearly as worthwhile as people attacking books they haven’t read and don’t understand because a French name is attached to them, on a World Wide Web forum called tHE r H i z z o n E
and also i wasnt attacking the quotes based on the french name attatched to them but making fun of the way they read to me, im sorry this was misconstrued as an attack on badiou for being french, rather than on his writing style as presented in the post (sorry)
Belphegor posted:If you need to hate on a French intellectual for sipping champagne and saying platitudes, there are better targets than Badiou, like Alain de Botton. Let's all just hate on Bottom instead
alain de botton is english though, as one cd probably have inferred by the dreadful smell. do better imo
the crypto-fash part to me is how that outlook serves to denigrate theory and undersell the continuity that exists or should exist between its readers and its writers. it’s sweeping vulgar characterizations pitting “theorists” against “workers” where i think it’s more useful to define which writer you’re talking about and the character of their work, because theory is not itself, and does not belong to, a social or economic class, and if even if you think caring about classes that much is not useful, that example is just a particularly crude and dangerous way of caring about class
but what i’d add, and no matter what other people believe about this distinction It’s Still Real To Me Dammit, is that i wasn’t calling anyone stupid or fash. i was saying certain things people say or do strike me as stupid or fash, which is certainly my opinion of certain things i have done or said in the past, including on this same topic, and will almost certainly be my opinion at some point of at least a few things i say or do in the future. i am a big believer in criticizing behavior instead of gluing it permanently to people, because I think the latter doesn’t do a ton to get people to change how they think, speak or act
shriekingviolet posted:Even though I appreciate continental thought it absolutely deserves to be made fun of now and then, and getting all up in someone's grill for it is *inhales deeply to initiate catchphrase* stupid and fash behavior imo
what i just wrote is that lumping a bunch of writers together as “continental thought” for that purpose leads to accidental dumb shit in particular cases of attempted Jokes, so,
cars posted:i just get this Sokal vibe from this place sometimes lately when it comes to lumping continental writers together as hypocrites or gibberish through crass readings of excerpts out of context, which weirds me out because I’m old and remember this place from 5 years ago which was the tail end of the old guard that identified more closely with the site’s name
the crypto-fash part to me is how that outlook serves to denigrate theory and undersell the continuity that exists or should exist between its readers and its writers. it’s sweeping vulgar characterizations pitting “theorists” against “workers” where i think it’s more useful to define which writer you’re talking about and the character of their work, because theory is not itself, and does not belong to, a social or economic class, and if even if you think caring about classes that much is not useful, that example is just a particularly crude and dangerous way of caring about class
but what i’d add, and no matter what other people believe about this distinction It’s Still Real To Me Dammit, is that i wasn’t calling anyone stupid or fash. i was saying certain things people say or do strike me as stupid or fash, which is certainly my opinion of certain things i have done or said in the past, including on this same topic, and will almost certainly be my opinion at some point of at least a few things i say or do in the future. i am a big believer in criticizing behavior instead of gluing it permanently to people, because I think the latter doesn’t do a ton to get people to change how they think, speak or act
and yet i struggle to see how my personal frustration with the styles of communication used by communists across the board from badiou to rga and across a much wider body of scientific literature, in this case demostrated by mocking the style of the quotes parenti posted, especially when they are presented devoid of context as they were in this case, is any reason to call me or what i am doing "crypto-fash", or to jump all over me because of it. at no point did i "lump continental writers together as hypocrites", something you are nowprojecting onto me, as if a frustration with certain writing styles and with there being too many words and too little time to read them all is somehow "crypto-fash" or the same as dismissing the content as gibberish.
tears posted:im just going to stop reading, its too stressful
I suggest reading Badiou who is usually a pretty quick read & easy to follow
The nadir of Western media coverage of the wars in Iraq and Syria has been the reporting of the siege of East Aleppo, which began in earnest in July and ended in December, when Syrian government forces took control of the last rebel-held areas and more than 100,000 civilians were evacuated. During the bombardment, TV networks and many newspapers appeared to lose interest in whether any given report was true or false and instead competed with one another to publicise the most eye-catching atrocity story even when there was little evidence that it had taken place. NBC news reported that more than forty civilians had been burned alive by government troops, vaguely sourcing the story to ‘the Arab media’. Another widely publicised story – it made headlines everywhere from the Daily Express to the New York Times – was that twenty women had committed suicide on the same morning to avoid being raped by the arriving soldiers, the source in this case being a well-known insurgent, Abdullah Othman, in a one-sentence quote given to the Daily Beast.
the fash part comes in when the use of metaphor by a communist writer is cast as the idle musings of a champagne sipping aesthete removed from political reality, which is not only straight up nazi imagery (which i doubt was the intent but it’s still true) but also such an absurd characterization of the author being quoted it makes my head spin.
Petrol posted:cant spell Badiou without Bad. also IOU but that isnt really funny, in this context,
A BadIOU is a bounced check
e: Karel Kosík is a lound czech
Edited by swampman ()
cars posted:Chthonic_Goat_666 posted:i think having a hobby in which many are thoroughly reactionary, and in certain instances (some black metal) openly fascist, has disabused me of the notion that these little collective diy projects are some sort of romantic/socialist thing. people can call that cynical or grumpy but i think its just a realistic viewpoint when we look at most subcultures. maybe ill get into model trains instead.
fwiw Badiou hates the idea that "everything is political" and cites poetic writing as an example of something where he figures, like, you can be a communist and a poet but it doesn't mean your poetry is therefore communist
just to clarify i'm not against badiou, nor am i really familiar with his work. i'm not opposed to reading continental philosophy and this seems like a short book so maybe ill give it a read. its just that every time people promote this kind of small scale activism and projects where "the held-in-common prevail over selfishness, the collective achievement over private self-interest" as some kind of communist sentiment i look at my own little hobbies and think "hm, sure doesn't seem like it".
i can expand on that, but as you pointed out "no investigation, no right to speak" so ill give the book a read first.
ialdabaoth posted:i come back to this website after six year absence and y'all still arguing about if its fair to make fun of french philosophers namned after supporting characters in the cyberpunk anime Ghost In The Shell
tHE r H i z z o n E
After the events of May ’68, Paris-VIII, also known as Vincennes, was created to be a refuge for radical students. A committee of 20 peoples that included Jacques Derrida and Roland Barthes set out to model Vincennes after MIT. Michel Foucault was named the head of the philosophy department. While Deleuze could not initially work at Vincennes, he later joined a staff that was comprised of Alain Badiou, Jacques Ranciere, Jean-Francois Lyotard and Judith Miller.
In a department filled with radicals and communists, students tore open ceilings to see “if the police had bugged the rooms” and matters of administration were often seen as fascist coups. Department members invited friends to teach classes, many of whom would not even show up for class.
When Ranciere and Badiou decided that “not showing up” was pretty good grounds to fire these teachers, the victims immediately declared it “a Bolshevik coup and alerted Deleuze and Lyotard, who saw it as the start of a witch hunt. ‘They organized a sort of hunger strike in Deleuze’s seminar.'”
Judith Miller openly declared “certain collective have decided not to grade students on the basis of written workers, others have decided to give a diploma to anyone who thinks they deserve one.” The French government swiftly declared that the Vincennes philosophy department could no longer award national diplomas.
Badiou declared Deleuze an “enemy of the people” and penned several anti-Deleuze articles. At the height of the conflict, Badiou's “men” would prevent Deleuze from finishing his seminar, he would put his hat back on to his head to indicate surrender. Badiou himself would occasionally turn up at Deleuze’s seminar to interrupt him, as he admits in the book he wrote on Deleuze in 1997.
Badiou created brigades to “monitor the political content of other classes in the philosophy department.” Deleuze responded to most interventions calmly, and would avoid conflict even when “groups of up to a dozen people bent on picking a fight would show up.”
Sometimes these brigades would show up with copies of Nietzsche to ask trick questions in an effort to embarrass Deleuze. And when that didn’t work:Often the “brigade” would end up imposing the “Peoples Rule,” commanding the student to quit Deleuze’s classroom on the pretext of a meeting in Lecture Hall 1 or a rally in support of a workers’ struggle. Deleuze reacted calmly, pretending to agree with them and retaliating with irony.
And when that also didn’t work:Only once did get angry, when he found on his desk a tract by a “death squad” advocating suicide.”
This becomes evident, furthermore, in the specific form of circulation of commercial capital The merchant buys a commodity and then sells it: M — C — M'. In the simple circulation of commodities, or even in the circulation of commodities as it appears in the circulation process of industrial capital, C' — M — C, circulation is effected by each piece of money changing hands twice. The linen manufacturer sells his commodity-linen, converting it into money; the buyer's money passes into his hands. With this same money he buys yarn, coal, labour, etc. — expends the money for reconverting the value of linen into the commodities which make up its production elements. The commodity he buys is not the same commodity, not the same kind of commodity which he sells. He has sold products and bought means of production. But it is different with respect to the movements of merchant's capital. With his £3,000 the linen merchant buys 30,000 yards of linen; he sells the same 30,000 yards of linen in order to retrieve his money-capital (£3,000 and the profit) from circulation. It is not the same pieces of money, but rather the same commodity which here changes places twice; the commodity passes from the seller into the hands of the buyer, and from the hands of the buyer, who now becomes seller, into those of another buyer. It is sold twice, and may be sold repeatedly through the medium of a series of merchants. And it is precisely through this repeated sale, through this two-fold change of place of the same commodity, that the money advanced for its purchase by the first buyer is retrieved, its reflux to him effected. In one case, C' — M — C effects the two-fold change of place of the same money, the sale of a commodity in one form and the purchase of a commodity in another. In the other case, M — C — M' effects the two-fold change of place of the same commodity, the withdrawal of advanced money from circulation. It is evident that the commodity has not been finally sold when it passes from the producer into the hands of the merchant, in that the latter merely carries on the operation of selling — or effects the function of commodity-capital. But at the same time it is evident that what is C — M, a mere function of his capital in its transient form of commodity-capital for the productive capitalist, is M — C — M', a specific increase in the value of his advanced money-capital, for the merchant. One phase of the metamorphosis of commodities appears here in respect to the merchant in the form of M — C — M', hence as evolution of a distinct kind of capital.
thats cool
Edited by le_nelson_mandela_face ()
cars posted:tell me who got stabbed or did rails off an ass already.
i am watching the wrong shows
im reading this and feel very sleezy with it
le_nelson_mandela_face posted:I used to read TV show reviews on the av club but I found myself drawn to them less and less. Eventually I came to the realization that these things shouldn't even exist. It's somebody recapping what happened on a tv episode, then saying if they thought it was good. (Spoiler: it was apparently at least pretty good; no tv show with less than a B average is consistently reviewed, and shows that decline in quality are quietly removed from review.) Why am I reading this? Who is it for? A movie review or game review has some merit at least in theory in that it tells you if a work is worth your money. But generally speaking a specific TV show is functionally free, and either I watch the TV show, in which case I don't need to read someone else describe it and give their opinion on it; or I don't watch it, in which case I don't feel like reading someone summarize it either due to spoilers or a lack of interest. But this parleys into Bullshit Jobs: there is so much content on the internet that exists like Facebook, Twitter, Buzzfeed quizzes, tv reviews, facile editorials that confirm their biases, where the point isn't that this writing is necessary, useful or even good: the point is just to fill time for office drones to sit and read quietly instead of going nuts from boredom.
this is why grantland folded, im pretty sure thats all they had. maybe there was something about sports too?
Caesura109 posted:can someone explain to this baby leftist here why there seems to be huge controversy surrounding Mark Fisher's Exiting the Vampire Castle? It just seems like a workerist position on the idpol/class debate that gets relitigated daily by leftists across the internet
"die trans scum" was the reading that many took away from it but personally i think it betrays the fact he didnt read settlers
Caesura109 posted:can someone explain to this baby leftist here why there seems to be huge controversy surrounding Mark Fisher's Exiting the Vampire Castle? It just seems like a workerist position on the idpol/class debate that gets relitigated daily by leftists across the internet
you just answered your own question