An Insurrectionist Manifesto: Four New Gospels for a Radical Politics (Insurrections: Critical Studies in Religion, Politics, and Culture)
Ward Blanton, Jeffrey W. Robbins
Language: English
Pages: 224
ISBN: 0231176236
Format: PDF / Kindle (mobi) / ePub
An Insurrectionist Manifesto contains four insurrectionary gospels based on Martin Heidegger's philosophical model of the fourfold: earth and sky, gods and mortals. Challenging religious dogma and dominant philosophical theories, they offer a cooperative, world-affirming political theology that promotes new life through not resurrection but insurrection. The insurrection in these gospels unfolds as a series of miraculous yet worldly practices of vital affirmation. Since these routines do not rely on fantasies of escape, they engender intimate transformations of the self along the very coordinates from which they emerge. Enacting a comparative and contagious postsecular sensibility, these gospels draw on the work of Slavoj Žižek, Giorgio Agamben, Catherine Malabou, François Laruelle, Peter Sloterdijk, and Gilles Deleuze yet rejuvenate scholarship in continental philosophy, critical race theory, the new materialisms, speculative realism, and nonphilosophy. They think beyond the sovereign force of the one to initiate a radical politics "after" God.
the euthanasia program aimed to do away with the incurably ill, the mentally and physically disabled, and the elderly. It operated through “psychiatric institutions, hospitals, and homes for chronically ill patients.” The point was to be disburdened from the charge of caring for, and then of living with, those deemed “inferior.” See Encyclopaedia Britannica Online, s.v. “T4 Program,” http://www.britannica.com/EBchecked/topic/714411/T4-Program (accessed May 23, 2014). 27. While the dictum may
studies the way that machines work productively and how they give off heat as a byproduct. Thermodynamics generally explains how systems tend to approach a state of equilibrium, which means that they eventually achieve a stable steady state. In an equilibrium situation, energy is dissipated and dissolved, and entropy takes over. Entropy is the loss of productive energy, usually in the form of heat. From this nineteenth-century viewpoint, all systems progress from a state of lower entropy to a
austerity proving itself by a lack of sophistication about that massive and monumentally wonderful archive that are these strands of “religion.” It’s always those who do not see the seething restlessness and unease of this archive who seem always to convince themselves—and others—that it is finished, over, come to nothing. Wanting to unearth, invent, and extend emancipatory instances of solidarity without the tumultuous and shifting archive of religion seems to us like cutting down the rainforest
University of Chicago Press, 1985), p. 36. 5. Antonio Negri, Spinoza and Us: Politics and Postmodernity, trans. William McCuaig (New York: Columbia University Press, 2013), p. 32. 6. Talal Asad, Formations of the Secular: Christianity, Islam, Modernity (Stanford: Stanford University Press, 2003), p. 200. 7. See John D. Caputo and Gianni Vattimo, After the Death of God, ed. Jeffrey W. Robbins (New York: Columbia University Press, 2007). 8. Thomas J. J. Altizer, The Gospel of
polemic stems from Lacan’s rejection of Guattari in favor of Jacques-Alain Miller. 15. François Laruelle, The Non-Philosophy Project: Essays by François Laruelle, ed. Gabriel Alkon and Boris Gunjevic (New York: Telos, 2012), p. 25. 16. Ibid., p. 27. 17. For an initial attempt to apply Laruelle’s nonphilosophy to theology and religion, including the term nontheology, see Anthony Paul Smith, “What Can be Done with Religion?,” in After the Postsecular and the Postmodern: New Essays in