michaelhardt   17

Michael Hardt On Revolution And Democracy - YouTube
"Revolution then today refuses that dialectic between purgatory and paradise. It’s rather instigating utopia everyday."
michaelhardt  democracy  revolution  everyday  utopia  paradise  examinedlife  capitalism  hierarchy  elitism  politics  philosophy  vladimirlenin  lenin 
july 2018 by robertogreco
Antipedagogies for liberation: Politics, consensual democracy and post-intellectual interventions | Summit
"This dissertation discusses the participation of intellectuals in emancipatory politics. It looks into such participation from within a tradition that argues that knowledge and politics are phenomena of different nature. The concept of politics used throughout this work differs from its identification with administration, for which emancipation is determined by knowledge. It does not tie the conception of democracy to consensus. I argue that there is democracy when politics is a thought that takes place against (and beyond) existing knowledges. I call pedagogical the view according to which intellectuals occupy a central position in a politics of emancipation. Three forms of pedagogy are discussed. First, modern education, as pedagogy of the citizen, has linked individual and collective emancipation in its promise to eliminate the inequality of intelligences. Liberation through pedagogy is paradoxical because in the master-student relation the master affirms his capacity to liberate by asserting the inequality he seeks to undo. Second, in the pedagogy of consciousness, intellectuals pursue emancipation by producing the encounter of a worker-subject with its imputed consciousness. Here the state is the intellectual centre of any project of emancipation as much as the mind maintains its hierarchy over the body. Finally, an immanent form of pedagogy appears in Michael Hardt and Antonio Negri’s conception of the multitude, in which an intellectual proletariat operates as an organizing nucleus. Against the backdrop of each of these forms of pedagogy I examine the fragments of a possible antipedagogy. Antipedagogy assumes that politics is a thought that everybody thinks. Antipedagogy is not anti-intellectual. Rather, by embracing its perspective, intellectuals accompany experiments of thought that seek to produce a non-capitalist sociality at the grassroots. The example of antipedagogy offered in this dissertation is the work of the militant research of the Argentinean intellectual collective Situaciones. As conceived by this group, antipedagogy is an experiment whose quest is to find a politics that can match the exigencies of life. Their antipedagogy is founded on joint research projects with social movements that do not presuppose the authority of intellectuals and aim at changing the values of everyone involved."
antipedaagogy  pedagogy  education  2016  leopoldotouza  michaelhardt  antonionegri  politics  emancipation  liberation  inequality  2008  consciousness  grassrouts  argentina  situaciones 
april 2016 by robertogreco
Barbarism or Barbarism? | Public Seminar
"The guardians won’t help us. The institutional forms of technical and scientific inquiry won’t help us much either. We’re on our own. Stengers: “…we cannot impose on those who are responsible for the disasters that are looming the task of addressing them. It is up to us to create a manner of responding for ourselves.” (41)

That to which we have to respond Stengers names the intrusion of Gaia. We have to think in the manner this naming calls into being. In Hesiod’s Theogony, Gaia is the first mother who brought forth Uranus, the sky, and with him bore the Titans, including Chronos, their leader. Chronos overthrew Uranus and ruled over the Golden Age, before being defeated in turn by his own son, Zeus. For Stengers, Gaia is a blind and indifferent God, a figure for a time before Greek Gods had scruples.

Gaia is a name that conjures up ancient myths, and became something of a hippie mantra, but oddly enough was popularized by a scientific theory offered by James Lovelock and Lynn Margulis, in which organisms co-evolve with their environments and form ‘ecological, self-regulating systems. For Stengers, the complicated history of the deployments of the term is actually part of its appeal.

Stengers wants a name for a nature that is neither vulnerable nor threatening nor exploitable, but which asks nothing of us at all. Gaia is a “forgotten form of transcendence.” (47) Maybe a negative one, as Gaia is neither an arbiter, guarantor or resource. Gaia intrudes into human lives and perceptions, but there’s no reciprocity. There’s no channel for what elsewhere I called xeno-communication. Nobody can claim to the the high priest or priestess of Gaia. But there is no future in which we are free to ignore her. “We will have to go on answering for what we are undertaking in the face of an implacable being who is deaf to our justifications.” (47)

It’s a rhetorically risky move, perhaps especially in the United States, where talk of Gaia might naturally default to a kind of hippie romantic mysticism. But then there are only rhetorically risky moves available, so perhaps its worth a shot. Stengers insists that her invocation of Gaia is not anti-scientific, and may even encourage scientists to think. But in general, she thinks that when it comes to the present danger, the scientists have done their work of warning us about where we really are.

One’s sense of rhetorical tactics may be more a product of perceptions of local contingencies than of anything else. In the context in which I find myself, I feel obligated to tack a little harder towards shoring up respect for scientific forms of knowing the world. In the United States, the tactics being used against climate and earth scientists can only be described as a McCarthyite witch hunt.

But as Stengers makes plain, there’s a lot of different things one can mean when one says ‘science’. Some of which are not really forms or practices of knowing at all. There’s no shortage of economic ‘science’ being deployed to justify business as usual. Those who pledged their soul to the eternal forward march of commodification are incapable of panic or reflection. For them, there is no situation, not matter how God-forsaken, that is not an ‘opportunity.’

Stengers: “Those who say to us ‘Marx is history’, with an obscene, satisfied little smile, generally avoid saying to us why capitalism as Marx described it is no longer a problem. They only imply that it is invincible. Today those who talk about the vanity of struggling against capitalism are de facto saying ‘barbarism is our destiny.’” (51) Capitalism fabricates its own necessity, which for Paul Burkett is what the rule of exchange value basically amounts to. Capitalism is a mode of transcendence that is not inevitable, just radically irresponsible. “Capitalism doesn’t like noise.” (54) It is hell-bent on eliminating signals that are not market signals, which are what appear to it as noise.

And yet for all that, Stengers is reluctant to collapse everything into the figure of capital. As I have argued elsewhere, talking about the capitalocene runs the risk of ignoring certain new information, what Stengers calls the intrusion of Gaia, for which I have used the more conventional designation of the Anthropocene. Stengers: “I also dread that is might incite those who resist only to pay lip service to the idea that global warming is effectively a new problem, following it immediately with the demonstration that this problem, like all others, should be blamed on capitalism, and then by that conclusion that we must therefore maintain our heading, without allowing ourselves to be troubled by a truth that must not upset the prospects for the struggle.” (56)

It is a matter of learning to compose with Gaia instead: “Naming Gaia, she who intrudes, signifies that there is no afterwards.” (57) That means letting go of an epic materialism in which nature is there as a resource for human conquest. Where obstacles exist only as the narrative pretext for Promethean leaps – as in children’s stories. One can no longer claim a right not to pay attention to all that Gaia stands-in for. Both those who think capital can be negated and those who think it can only be accelerated are called to account for their inattention here.

This civilization, such as it is, turns out the be as blind as its predecessors. Even when there is attention to the ‘environment’, it is so often still framed as a question of a resource to be preserved rather than used. Precautions against dangerous products do not really challenge the “sacred right of the entrepreneur.” (63) Which is to not pay attention to anything much other than the aura of the brand, and tactics of competitors and maximizing shareholder value. Risk is the price of progress. The entrepreneur makes the Promethean leap, even if nobody much believes any more that anyone else is likely to benefit."



"The enemy of both humanistic thought and the open inquiry of the sciences is a kind of stupidity. This now even affects the rentiers who defend the enlightenment, who really defend privilege, and have lost all sense of adventure and risk. (Stengers gives no examples, but I can’t help thinking of the sad trajectory of Richard Dawkins.) Rather than critique which claims to see through to the root or the essence, or to ground everything else in an ontology of first things, Stengers like Deleuze prefers the world of second and third things, of thinking through the middle, or the milieu.

It is a time, then, for minor knowledge, which questions the order words of Promethean modernization. The guardians keep the floodgates – as they see them – closed to questioning. We have to learn to pose our own questions. And refuse the answers when the questions to which they answer are answers for nobody, for whoever, rather than answers for us. And all that without investing too much faith in one or other belief that we know what we’re doing: “… it is not a matter of converting us but of repopulating the devastated desert of our imaginations.” (132)

Among the traps to avoid are being captured by expertise, and avoiding confrontations that polarize the terrain and empty them of everything but the interests of opposing camps. One must try to “make the experts stutter” in a milieu poisoned by stupidity. (138) One must fabricate trust which not only respects differences but divergences. We’re not on the same path or ever going to be. There’s no way to totalize differences. There’s no way to ‘penetrate’ appearances and get to the truth in advance. “The desperate search for that which, being ‘natural’ would supposedly have no need of any artifice, refers in fact, once more and as ever, to the hatred of the pharmakon, of that whose use implies an art.” (144)

I would count Stengers (as I count myself) as a realist of the procedure rather than of the object of knowledge. We can know something of how we got the result. We can’t know much about ontology, or nature, or the real. It takes an inhuman apparatus to make the nonhuman appear to the human. Stengers: “a scientific interpretation can never impose itself without artifice, without experimental fabrications, the invention of which empassions them much more than the ‘truth.’” (146) Stengers goes elsewhere than the recent ontological turn in thought, but not back to the old obsession with epistemology, which was just as prone to want rules for proper ways of knowing as ontology wants methods for the proper way to the unveiled object."
mckenziewark  2015  donnaharaway  jasonmoore  timothymorton  paulburkett  robnixon  isabellestrengers  gaia  wendybrown  neoliberalism  marxism  capitalism  latecapitalism  gmps  science  invisiblecommittee  stuarthall  richardstallman  moulierboutang  paolovirno  mauriziolazzarato  francoberardi  antonionegri  michaelhardt  deleuze 
january 2016 by robertogreco
Empires Revolution of the Present - marclafia
"The film and online project brings together international philosophers, scientists and artists to give description and analysis to the contemporary moment as defined by computational tools and networks.

It states that networks are not new and have been forever with us in the evolution of our cities, trade, communications and sciences, in our relations as businesses and nation states, in the circulation of money, food, arms and our shared ecology.

Yet something has deeply changed in our experience of time, work, community, the global. Empires looks deeply to unravel how we speak to the realities of the individual and the notion of the public and public 'good' in this new world at the confluence of money, cities, computation, politics and science."

[Film website: http://www.revolutionofthepresent.org/ ]

[Trailer: https://vimeo.com/34852940 ]
[First cut (2:45:05): https://vimeo.com/32734201 ]

[YouTube (1:21:47): https://www.youtube.com/watch?v=HaTw5epW_QI ]

"Join the conversation at http://www.revolutionofthepresent.org

Summary: The hope was that network technology would bring us together, create a "global village," make our political desires more coherent. But what's happened is that our desires have become distributed, exploded into images and over screens our eyes relentlessly drop to view.

REVOLUTION OF THE PRESENT examines the strange effects — on cities, economies, people — of what we might call accelerated capitalism. Set against a visually striking array of sounds and images, 15 international thinkers speak to the complexity and oddity of this contemporary moment as they discuss what is and what can be.

Documentary Synopsis:
Humanity seems to be stuck in the perpetual now that is our networked world. More countries are witnessing people taking to the streets in search of answers. Revolution of the Present, the film, features interviews with thought leaders designed to give meaning to our present and precarious condition. This historic journey allows us to us re-think our presumptions and narratives about the individual and society, the local and global, our politics and technology. This documentary analyzes why the opportunity to augment the scope of human action has become so atomized and diminished. Revolution of the Present is an invitation to join the conversation and help contribute to our collective understanding.

As Saskia Sassen, the renowned sociologist, states at the outset of the film, 'we live in a time of unsettlement, so much so that we are even questioning the notion of the global, which is healthy.' One could say that our film raises more questions than it answers, but this is our goal. Asking the right questions and going back to beginnings may be the very thing we need to do to understand the present, and to move forward from it with a healthy skepticism.

Revolution of the Present is structured as an engaging dinner conversation, there is no narrator telling you what to think, it is not a film of fear of the end time or accusation, it is an invitation to sit at the table and join an in depth conversation about our diverse and plural world."

[See also: http://hilariousbookbinder.blogspot.com/2014/09/rethinking-internet-networks-capitalism.html ]

[Previously:
https://pinboard.in/u:robertogreco/b:ec1d3463d74b
https://pinboard.in/u:robertogreco/b:9f60604ec3b3 ]
marclafia  networks  philosophy  politics  science  money  cities  scale  economics  capitalism  2014  kazysvarnelis  communication  communications  business  work  labor  psychology  greglindsay  saskiasassen  urban  urbanism  freedom  freewill  howardbloom  juanenríquez  michaelhardt  anthonypagden  danielisenberg  johnhenryclippinger  joséfernández  johannaschiller  douglasrushkoff  manueldelanda  floriancrammer  issaclubb  nataliejeremijenko  wendychun  geertlovink  nishantshah  internet  online  web  danielcoffeen  michaelchichi  jamesdelbourgo  sashasakhar  pedromartínez  miguelfernándezpauldocherty  alexandergalloway  craigfeldman  irenarogovsky  matthewrogers  globalization  networkedculture  networkculture  history  change  nationstates  citystates  sovreignty  empire  power  control  antonionegri  geopolitics  systems  systemsthinking  changemaking  meaningmaking  revolution  paradigmshifts  johnlocke  bourgeoisie  consumption  middleclass  class  democracy  modernity  modernism  government  governence  karlmarx  centralization  socialism  planning  urbanplanning  grass 
october 2014 by robertogreco
Empires: The Film by Marc Lafia — Kickstarter
"…feature length documentary film and new media project which explores the impact of networks on histories and philosophies of political thought. We have spent the last year interviewing an extraordinary array of leading international thinkers on the ideas, philosophies and technologies including social and capital movements that are shaping our sciences and social structures, in our networked world."

"No formal system of power has lasted forever." —Saskia Sassen

"It's way easier to imagine the end of the world than the end of the current order." — Michael Hardt

"It's not even that we've bought into the notion of our own enslavement by capitalism. We bought into winner-takes-all syndrome. … We don't rebel against the system. It's not even a question as to wealth anymore. It's a question of believing that you can be at the center of the network…winner …losers… We are not individuals any more — we are brands." —Greg Lindsay

[via: http://varnelis.net/blog/empires_a_film_on_networks ]
hacking  selfbranding  branding  communication  facebook  twitter  technology  global  web  internet  scaling  scale  scienceofthenetwork  individualism  corporatism  capitalism  media  film  power  documentary  documentaries  kickstarter  2012  geertlovink  nishantshah  michaelhardt  anthonypagden  manueldelanda  jamesdelbourgo  cathydavidson  alexgalloway  wendyhulkyongchung  floriancramer  nataliejeremijenko  kazysvarnelis  saskiasassen  marclafia  networkculture  networks  unfinished  incomplete  cities  from delicious
june 2012 by robertogreco
Power « Adam Greenfield's Speedbird
"To me, power is…

- an ability expressed within an immanent grid of relations superimposed on the phenomenal world, from which it’s effectively impossible to escape;

- the ability to shape flows of matter, energy and information through that grid of relations, and most particularly through bodies situated in space and time (including one’s own);

- the ability to determine outcomes where such bodies are concerned;

- this ability consciously recognized and understood.

By this definition, power can be exerted locally or globally, at microscale or macro-."

[See also the comments, including further reading and a definition of lines by Fred Scharmen.]
power  adamgreenfield  definitions  richarddawkins  buddhism  feminism  anarchism  deleuze  guattari  davidharvey  gayatrispivak  naomiklein  antonionegri  michaelhardt  matter  energy  relationships  body  space  time  spacetime  scale  fredscharmen  lines  adamkahane  paultillich  foucault  zygmuntbauman  modernism  johnruskin  gillesdeleuze  michelfoucault  félixguattari  bodies  from delicious
march 2011 by robertogreco
Michael Hardt - Wikipedia
"Michael Hardt (born 1960)[1] is an American literary theorist and political philosopher perhaps best known for Empire, written with Antonio Negri and published in 2000.[2] It has been called the Communist Manifesto of the 21st Century.[3]

Hardt and his co-author suggest that what they view as forces of contemporary class oppression, globalization and the commodification of services (or production of affects), have the potential to spark social change of unprecedented dimensions. A sequel, Multitude: War and Democracy in the Age of Empire, published in August 2004, details the notion, first propounded in Empire, of the multitude as possible locus of a democratic movement of global proportions.

The third and final part of the trilogy, Commonwealth, appeared in the Fall of 2009."
philosophy  sociology  climatechange  michaelhardt  communism  marxism  globalization  opression  class  commodification  socialchange  change  antonionegri  from delicious
march 2011 by robertogreco
BBC - Newsnight: Paul Mason: Twenty reasons why it's kicking off everywhere
"18. People have a better understanding of power. The activists have read their Chomsky and their Hardt-Negri, but the ideas therein have become mimetic: young people believe the issues are no longer class and economics but simply power: they are clever to the point of expertise in knowing how to mess up hierarchies and see the various 'revolutions' in their own lives as part of an 'exodus' from oppression, not - as previous generations did - as a 'diversion into the personal'. While Foucault could tell Gilles Deleuze: 'We had to wait until the nineteenth century before we began to understand the nature of exploitation, and to this day, we have yet to fully comprehend the nature of power',- that's probably changed."
via:migurski  politics  socialmedia  egypt  culture  history  hierarchy  power  society  memes  religion  economics  protest  activism  technology  blogs  twitter  facebook  discourse  disruption  michaelhardt  antonionegri  foucault  deleuze  noamchomsky  gillesdeleuze  michelfoucault  from delicious
february 2011 by robertogreco
YouTube - Examined Life - official US trailer
From the director of ZIZEK! comes EXAMINED LIFE, a film by Astra Taylor coming to theaters this February.
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Featuring Cornel West, Avital Ronell, Peter Singer, Kwarne Anthony Appiah, Martha Nussbaum, Michael Hardt, Slavoj Zizek, Judith Butler and Sunaura Taylor.
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in the comments: Saw it in Toronto yesterday. An orgy of golden words from some the world's most socially-minded intellectual thinkers. Lots of little found moments that punctuated and complemented the film's subject's subjects poetically, comically, etc. Five stars. Go Vegan!
Philosophy  Film  Videos  2009  AstraTaylor  Philosophers  CornelWest  AvitalRonell  PeterSinger  KwarneAnthonyAppiah  MarthaNussbaum  MichaelHardt  Zizek  SlavojZizek  JudithButler  SunauraTaylor 
february 2009 by n_m

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