“RetroDada begins with disgust. Once again the world gets its war on. While some cities are attacked by bombers, others are strafed by art fairs. This time there’s no Switzerland of neutrality where refugees might cool their heels, as now the whole globe itself overheats. The insomnia of reason breeds monsters.

The RetroDada Manifesto was written at the invitation of Anita Hugi and David Dufresne for an event at Cabaret Voltaire in Zürich, 4 & 5 March 2016, to celebrate the Dada centenary, in there place where it all began. For more information on that event, and related projects see http://dada-data.net/en/  Below is the text in English, followed by French, German and Italian. Feel free to share, remix, etc.”

more @ http://www.publicseminar.org/2016/02/retrodada-manifesto/

jewish philosophy place


More on Rosie Braidoti — I posted earlier about Metamorphoses and its organization of a philosophical and political project around figures –in particular the joining of “women” with “animals,” “monsters,” and “machines.” In this one, Transpositions: On Nomadic Ethics, Braidoti’s project is organized around the idea of trans-positioning. This means a re-positioning of the subject vis-à-vis ethics, gender and racial difference, nature, and death. For readers of Jewish philosophy, the ethics is a version of inter-relational or inter-subjective ethics that you can find in Martin Buber, while the very concept of eternity in time could be as if taken straight out of Franz Rosenzweig. Only Braidoti’s world picture is based on steroids, steeped as it is on the cultures and rhetorics of high technology and bio-power. Without ever quite disappearing, the human subject gets stretched in ways that older thinkers from the first part of the twentieth century would be…

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“Do you hate beggars? Can one think of the above-below topography using both perspective as well as relationality? Is there an invisibilisation and dispersal of the hegemons? What does it mean to be at the very bottom? Is there a social responsibility of capital? Why does the below always have a hidden character, & why is there no giving of dignity to a full corporeal person? Why does a musahar woman own a broken-up dis-assembled bicycle? Are we as a society actively at war against the destitute – why? Are we actively creating destitution (& dispossession)? Is there always a dialectic unity between prosperity and misery? Who is the primary client of the state? How do you view taxes? Do we need to identify with the below? Is it possible to lose the above below through a new imaginary? What are the limits of solidarity? Is solidarity expensive? Why do moral arguments have so little traction? What is the universe of those with whom we are willing to share? Why are there The Ones Who Walk Away from Omelas? It’s all the same people, right? SynTalk thinks about these & more questions, about destitution in a general sense, using concepts from human rights (Harsh Mander, New Delhi), social anthropology (Prof. Shalini Randeria, The Graduate Institute, Geneva), and social theory & literature (Prof. Kumkum Sangari, University of Wisconsin-Milwaukee, Milwaukee).”


I have been lecturing the past two weeks on Hannah Arendt, moving through her Origins of Totalitarianism before approaching her others works as the semester proceeds. Class discussion has focused around vexing questions about responsibility, which in Arendt means not just those functionaries of violence but also, most controversially, Jews and others caught up in the machinery of violence. I’ll post today’s lecture a bit later, but part of it contains this quotation from Arendt from a 1964 essay on responsibility under a dictatorship:

I had somehow [she is here describing her Eichmann book] taken it for granted that we all still believe with Socrates that it is better to suffer than to do wrong. This belief turned out to be a mistake. There was a widespread conviction that it is impossible to withstand temptation of any kind, that none of us could be trusted when the chips are down…

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