so this is my first post as one of SZ’s contributors–now that i’m done with my MA program and thesis, i hope to be able to do many more of these!  the link below shows the PDF version of my MA submitted last friday, “alien alliances: becoming-subject in spinoza’s ethics”

metaphysical inhumanism and alien constitution (or: chapter 1)

the first chapter deals with my development of an implicit metaphysical inhumanism in spinoza’s ethics and what that means for the individuation or constitution of individuals-aliens-modes-systems

immunological ethics (or: ch 2)

the second deals with the immunological ethics responding to this general inhumanism, specifically from the “human” perspective

immunology of the commons and prometheanism (or: ch 3)

the third deals with how this immunology spreads to the commons to extend the range of processual freedom for humans, and how this translates into a promethean political project (also: iconoclasm + immunography)

i’d love to hear comments, critiques, challenges, and all other sorts of things–i finished this one rather last minute, and am sure many spinozists, naturalists, marxists, accelerationists/xenofeminists/neo-rationalists, etc. could help me strengthen it…esp for the last part, and how this could lend itself towards conceptualizing agency in posthuman times, or anything dealing with its concrete application, as “post-nihil praxis”… or anything else, really.


-felix navarrete, kingston uni crmep



This thesis concerns the problem of a human agency facing the dissolution of “the human” resulting from the sciences and hegemonic neoliberalism, as well as the perils of ecological crisis for the human species. Following Spinoza’s insistence that the human results from a process of development, we find the human has always been alien to us at the same time that we have always been subject to its composition. Spinoza exploits this production to shift the problem of what the human is away from any pre-given foundation or pre-determined goal, and towards how its open identity can better enhance ethico-political projects of freedom. To effectuate this transition, this thesis begins exploring the implicit inhumanism of Spinoza’s Ethics revealing the unexceptional, precarious status of the human within reality. Humans lack unconditioned freedom or transcendence, and submit to the necessity of God’s activity that produces all that is without purpose or will. This activity constitutes humans as inhuman aliens through myriad causal relations with each other that actuate their continual transformations. We explore how humans ethically respond to these situations without any intrinsic identity or pre-determined ends to guide them. The characteristics of immune systems reveal an immunological ethics, consistent with inhumanism, which reformulates freedom for third person reflexive pronouns. Certain encounters with other natures prove to beget greater agency for the human, enabling it to realize its true advantage as the adequate cause of itself. Active humans seek to empower others and to join for greater true advantage, forming collectives that rationally act for maximal collective human freedom. Prometheans’ collective agency more capably faces contemporary challenges.

Assemblages Felix Guattari and Machinic Animism

Agenciamentos: Félix Guattari e o Animismo Maquínico (2012) English subtitles Via Ian Buchanan

Agencements [or assemblages, because there is no better English translation]

Published on 15 Jun 2015

Projeto de pesquisa audiovisual de Angela Melitopoulos e Maurizio Lazzarato, “Agenciamentos” faz um passeio esquizofrênico pelas novas formulações propostas por Félix Guattari para se pensar os sujeitos, as sociedades e as subjetividades. Dividido em quatro partes, o projeto traz imagens raras de Félix Guattari na famosa clínica de La Borde (local de experimento polifônico da prática da esquizoanálise), além de trechos de filmes, entrevistas e imagens de diversos tipos de sujeitos: árvores, rios, pedras, um mendigo no centro da cidade etc, – nada escapa ao olhar sensível e articulador de agenciamentos de Melitopoulos e Lazzarato. “Agenciamentos” é um convite à filosofia subversiva e transformadora nas costuras erráticas das linhas de fuga criadoras.

Projeto de pesquisa audio-visual dividido em quatro partes: 1. Animismo e psicose 2. Além dos sujeitos ocidentais 3. O direito à loucura ou “A clínica de La Borde” 4. Animismo e resistência. Concebido originalmente como um vídeo-instalação, “Agenciamentos” foi exibido duante a Taipei Biennial e no museu MACBA, Barcelona. SOBRE: Gênero: Projeto de Pesquisa Audiovisual Diretor: Angela Melitopoulos; Maurizio Lazzarato Duração: 69 minutos Ano de Lançamento: 2011 País de Origem: Sem informações Idioma do Áudio: Francês / Português Site Oficial:…i-and-machinic-

  • Music

    • “Chants d’Auvergne: II. Bailero” by Dame Kiri Te Kanawa, English Chamber Orchestra & Jeffrey Tate (iTunes)


The world is facing its worst refugee crisis since World War II [JURIST report].

The United Nations High Commissioner for Refugees (UNHCR) [official website] on Thursday warned [UN Report] of the record high number of refugees around the world as a result of increasing global conflicts. According to data collected by the UNHCR in 2014 the number of refugees grew from roughly 51 million in 2013 to 60 million in 2014. The data suggests that 1 in every 122 persons is displaced throughout the world. In a press release [press release] earlier in the week UN High Commissioner for Refugees António Guterres stated “It is terrifying that on the one hand there is more and more impunity for those starting conflicts, and on the other there is seeming utter inability of the international community to work together to stop wars and build and preserve peace.” The report also details that over half the worlds refugees are children. Mr. Guterres also stated “with huge shortages of funding and wide gaps in the global regime for protecting victims of war, people in need of compassion, aid and refuge are being abandoned.” Guterres stated that this global crisis calls fro a larger humanitarian response and tolerance and protection for the individuals in these situations.


  • Should the peoples leave the problem of the increase in refugees and the suffering of people due to inter alia economic factors and war in the hands of international law mediated through the United Nations (and world leaders)?
  • Should the peoples take action by themselves?
  • Are we left in worlds where the only solution for the peoples is to take up arms? 
  • Is this an ‘idealistic social experiment’ as labelled by the BBC or is this an event where the peoples are taking action to improve and secure their own material well-being and survival? 
  • How do we talk about this?


via BBC Our World
Published on 14 Nov 2014

Is the Middle East’s newest country a territory called “Rojava”? Out of the chaos of Syria’s civil war, mainly Kurdish leftists have forged an egalitarian, multi-ethnic mini-state run on communal lines. But with ISIS Jihadists attacking them at every opportunity — especially around the beleaguered city of Kobane, how long can this idealistic social experiment last? From the frontlines to the refugee camps, Mehran Bozorgnia filmed in Rojava for the BBC’s Our World and has gained exclusive access and a revealing snapshot of Syria’s secret revolution.

Rojava: A Sincere Revolution

via BraveTheWorld shared by Anarchists in Support of Rojava-Kurdistan آنارشیستهای مدافع کوبانی :

Published on 2 Jun 2015

Also see


Typical of western media’s myopia, instead of considering the implications of women taking up arms in what is essentially a patriarchal society – especially against a group that rapes and sells women as sex-slaves – even fashion magazines appropriate the struggle of Kurdish women for their own sensationalist purposes. Reporters often pick the most “attractive” fighters for interviews and exoticise them as “badass” Amazons.

read more here

A lucid view of the darkest situation is already, in itself, an act of optimism.
Indeed, it implies that this situation is thinkable-, that is to say, we have not
lost our way in it as though in a dark forest, and we can on the contrary
detach ourselves from it, at least in mind, and keep it under observation; we
can therefore go beyond it and resolve what to do against it, even if our
decisions are desperate. (Sartre).

Commitments are lies we tell ourselves; subtle promises that we will follow through, make good on our word, that we will be what we say we are, what we lay claim to being, which are impossible for us to keep. It is impossible because we act and in acting we always fall short. I commit myself to living a certain form of life and fail to do so because the circumstances of my living forbid it. I am a drug addict who commits herself to living the clean life and I relapse more than once. What does a drug do? It produces certain neurophysiological effects that are translated into phenomenal states, specific finite existential. Already, even before the needle pierces the dermis and lances into the vein, prior to the discharge of the barrel and the transformation of the circulatory system into an opiate delivery system, the ritual of the preparation of the charge has opened me up to the heroin Universe. I have kids in the next room I need to look after and a partner I swore to I’d stay clean: but there is a craving and a situation and an availability, a friend with a certain smile and a street I knew I shouldn’t have walked down, a bad day and an easy rationalisation, it hardly matters. The commitments I’ve made disappear. I take the charge and the entire reference of commitment vanishes.

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Provisional Theses on the hypothesis 

1. So many philosophical arguments regarding subjectivity are grounded in theories of the body as either a depth or a surface. Commonly thought of as two sides of dichotomy either perspective is essentially somatophobic, proceeding as it does from a thought that thinks it is possible to think without a body. This somatophobia isn’t to be thought as reducible to any particular body: thus, it is at once a geophobia, a xenocorporeophobia (fear of the otherness of other bodies):, a primordial aversion to the vulnerability of existence as open materiality.

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