On the notion of the political in postmarxist theory.

Seminars

14.06.2013
Aesthetic existence and the ontologisation of poverty
Whatever life

20.04.2013
The practise of doing nothing 

Unemployed positivity

04.11.2012
Miguel Abensour as reader of Spinoza
Spinoza, Marx, Moses Hess

05.10.2012
Agamben and Nancy as readers of Spinoza
Leaving Immanence?

06.06.2012
Feminist readings of Spinoza
Becoming woman?

03.05.2012
Deleuze on Spinoza's theory of affects 

From the ontological to the affective

04.04.2012
Spinoza with Deleuze
The underground current of the philosophy of immanence

07.03.2012
Macherey's Spinoza
Ontology of multiplicity or materialist dialectic?

08.02.2012
Althusser's concept of immanent causality 
- Seminar
Marx with Spinoza

08.12.2011
Exhausting politics 

Being out of class (Deleuze)

01.11.2011
What is an inoperativity that consists in contemplating one's own potentiality to act?
The messianic class

29.06.2011
Sharing the inappropriable
The retreating class

26.05.2011
The political capacity of the proletariat
The subtractive class II

07.04.2011
The political capacity of the proletariat
The subtractive class

03.03.2011
Disrupting the logic of division
The supplementary class

04.02.2011
The antinomies of proletarian politics
The paradoxical class

02.12.2010
Nancy and Lacoue-Labarthe on political difference
Retreating the political

08.11.2010
Lars T. Lih as Reader of Lenin
What Is to be Done? and Bolshevism

03.10.2010
The concept of capitalism in "Anti-Oedipus"
Capitalism deterritorialized

30.06.2010
Deleuze, Guattari, Lacan
An impossible encounter I

28.05.2010
An impossible encounter: Deleuze, Guattari and Lacan
Preparatory Meeting

27.05.2010
Micropolitics in "A thousand plateaus"
Molecular Politics I

07.04.2010
On affectivity and potentiality
Spinoza with Deleuze

04.03.2010
Nietzsche with Deleuze
The negative in the positive

04.02.2010
The notion of becoming in Deleuze and Guattari
Becoming

04.11.2009
On Esposito's concept of bio/politics
Biopotentiality

08.10.2009
Reading Althusser

07.10.2009
Rancière's farewell to Althusserian Marxism
La leçon d'Althusser

06.10.2009
Debating Althusser's philosophy of the encounter
What is aleatory materialism?

03.09.2009
Negri on materialism
Kairos, Alma Venus, Multitudo

02.09.2009
Tronti and Cacciari's concept of the political
The autonomy of the political

17.06.2009
"From Capital-Labor to Capital-Life" by M. Lazzarato
Invention

20.05.2009
Reading Simondon
Individuation

09.04.2009
Nancy on the singularity of death
Excess

11.03.2009
Agamben and Deleuze on pure immanence
Immanence

11.03.2009
Encountering Althusser
Preparatory meeting

11.03.2009
Workshop: becoming-major, becoming-minor
Preparatory meeting

07.02.2009
Foucault with Deleuze
The force of the outside II

06.02.2009
Superimposing diagrams: discipline and governmentality
The force of the outside

06.02.2009
Encountering Althusser
Preparatory Meeting

05.12.2008
Reading Jacques Rancière's "Dis-agreement"
Marx's Metapolitics

04.11.2008
Reading Balibar's "The Vacillation of Ideology in Marxism"
The non-totalizable complexity of the historical process

05.10.2008
Reading Jacques Derrida's "Specters of Marx"
Deconstructing Value Theory

11.09.2008
Reading Moishe Postone's "Time, Labor and Social Domination"
Value and Capitalist Capacities

01.07.2008
Debating "The mirror of production" by Jean Baudrillard
Marx with Bataille

06.06.2008
The coming communities of commons

05.06.2008
Feminist comments on the relation between politics and labor
The arcane of reproduction

09.05.2008
Rancière on the inactuality of communism and the intelligence of the unqualified

07.05.2008
Virno on Marx's "Fragments on machines"
Notes on the general intellect

04.04.2008
Virno on the concept of bio-politics in Postoperaism
What is living and what is dead in Marx's philosophy? II

03.04.2008
Jason Read on abstract and living labor
What is living and what is dead in Marx's philosophy?

07.03.2008
Reading Negri's "Twenty Theses on Marx"
The autonomy of living labor

08.02.2008
Class composition in Italian autonomist Marxism
The emergence of the socialised worker II

07.02.2008
Class composition in Italian autonomist Marxism
The emergence of the socialised worker

07.12.2007
On Badiou's concept of truth procedure
Assigning a measure to the excessive power of the state

09.11.2007
Reading Jacques Ranciere's "Ten theses on politics"
The supplementary part that disconnects the people from itself

04.10.2007
Deleuze and Guattari on the concept of minoritarian struggle
Micropolitics

07.09.2007
On class composition and radical negativity
Domestic work and class struggle within the class II

06.09.2007
On class composition and radical negativity
Domestic work and class struggle within the class

02.07.2007
From class to minority
The relationship of Marxism and Post-Structuralism III

01.07.2007
On the concept of the concrete universal
The relationship of Marxism and Post-Structuralism II

30.06.2007
On Marx and Foucault
The relationship of Marxism and Post-Structuralism

30.05.2007
Dictatorship of the proletariat and council movement
The Soviet experience II

29.05.2007
Rosa Luxemburg on the Russian Revolution
The Soviet experience

06.04.2007
Negri on Lenin
Democracy beyond law II

05.04.2007
Lenin's concept of the dictatorship of protetariat
Democracy beyond law

09.03.2007
Benjamin's concept of mysthic and divine violence
To bring about the real state of exception II

08.03.2007
Agamben's reading of Benjamin
To bring about the real state of exception

09.02.2007
Agamben's sovereign theoretical turn in thinking potentiality
Potentiality of impotentiality II

08.02.2007
Agamben's theory of autonomous potentiality
Potentiality of impotentiality

The practise of doing nothing 

Unemployed positivity

Modern power mechanisms have been examined by Foucault by distinguishing two strategies of an individualising and totalising type that mutually superimpose and shift in their effects: on one hand the production of docile bodies, oriented toward punctuality, effectivity, diligence, generated in the closed space and prescriptive time of the cell, the barracks, the work- and poorhouse, on the other hand the reproduction of the population structured through valorisation and circulation processes, executed in the spread out space and probable time of a milieu of multiple risks. Is there a way to deactivate the modes of capacitating subjectivisation emerging from this field? A way to interrupt the incessant production of homines oeconomici that understand themselves as proprietor of their own capacities and practises, producer and possessor of their acts and their sense?

This question has been replied by post-Marxist authors by developing existentialist and ontological figures of poverty, indeterminate existence and whatever being in order to reconceptualise political agency and thus revert Foucault’s perspective in the early and mid-1970s of examining the subject as first effect of power. In what I would like to call the postmarxist ontologies of the poor poverty is primarily not defined in the economico-critical sense of structural exploitation and valorisation, but in the existentialist sense of a capacity for politics and a decision to transformative existence: Poor are those who possess nothing but their potentiality to act. As the »nothing but« already indicates, these figures subsume the political act under single principles, be it inactivity, joyful self-increase, or the exhaustion of any work on the self.
By turning to the divergent ideas of non-economic activity in Agamben and Deleuze, I would like to discuss three questions:

1) Can one think politics in existentialist or ontological terms of poverty bringing into play a sort of supplementary subjectivisation that interrupts the normal production of subjects ?

2) How to conceive of the radically different ways, in which Agamben and Deleuze do so in conceptualising the idea of an activity without work, end or return (to the origin, and in the sense of income)? How can we use their readings of Spinoza to pinpoint this difference?

3) What do we learn from their mutual criticisms? Agamben considers, in how far Deleuze’s idea of an impersonal life runs the risk of coinciding with the idea of bare life produced by separating the form-of-life from life itself. Deleuze might have asked Agamben, in how far his idea of whatever being is not impersonal enough and thus haunted by a liminal form of possessive individualism, where existence comes to own itself in nothing but its non-appropriability and propertylessness.

Giorgio Agamben, The Kingdom and the Glory. For a Theological Genealogy of Economy and Government, (§ 8 »The Archealogy of Glory«), Stanford: Stanford Univ Press, 2011, in particular pp. 239-259, 8.22–8.26.

Giorgio Agamben, »Absolute Immanence«, in Potentialities, Stanford: Stanford University Press, 1999, pp. 220–239.