MULTITUDE OF BLOGS None of the PDFs are my own productions. I've collected them from web (e-mule, avax, libreremo, socialist bros, cross-x, gigapedia..) What I did was thematizing. This blog's project is to create an e-library for a Heideggerian philosophy and Bourdieuan sociology Φ market-created inequalities must be overthrown in order to close knowledge gap. this is an uprising, do ya punk?

Monday, January 28, 2008

Lacoue-Labarthe: where art thou?


has it been an already a year since Lacoue-Labarthe passed away.
it seems so.

Fynsk's words in after-words tells everything about his work's gratitude:
I will end this awkward note (dulled by the immediate effects of grief) with a word on the mystery of Philippe’s collapse. Those who were close to him know that it began many years ago, its causes inextricably psychic and physiological. He foundered in ways that will make his friends think uncomfortably of the fate of Hölderlin (with whom he identified powerfully), but that also prompt one to think of Heidegger’s words on the fates of thinkers like Nietzsche or Schelling (as at the beginning of the Schelling lectures). Philippe taught us to think carefully about such figures of thought, and especially of this particular version of tragic thought. He taught us a critically important sobriety. But he faced such issues with the seriousness with which he treated everything of Heidegger’s work of this period. And I believe that such seriousness leads us to consider his own fate in the light of Heidegger’s many remarks on the way a great thinker or poet faces disaster. Philippe deserves no less.

such a level of sense and bearing of it deserves no less than respect

Nancy's obituary and others
[can anyone translate Nancy's obituary into english?]

here are some links (mostly available from wiki):
*Bruno Tackels' lectures on L-L: france culture
* deconstructing mimesis: a symposium on L-L's thinking at sorbonne and complete recordings
* monogrammes x
* Entretien avec Philippe Lacoue-Labarthe, réalisé par Bruno Duarte: De Hölderlin à Marx : mythe, imitation, tragédie
* "Oedipus as Figure" at radical philosophy
more on the way

and here are some articles by L-L:

Lacoue-Labarthe - Talks
Lacoue-Labarthe - Sublime Truth (Part 1)
Lacoue-Labarthe - Sublime Truth (Part 2)
Lacoue-Labarthe - Neither an Accident nor a Mistake
Lacoue-Labarthe - Il faut
Lacoue-Labarthe & JL Nancy - The Nazi Myth

and some articles on LL:
* Thinking the Apocalypse A Letter from Maurice Blanchot to Catherine David
* The Impossibility of Poetry Celan and Heidegger in France
* Review Mimesis and Truth by LL
* Re-re-re-reading Jena - susan bernstein

HERE IS THE LINK FOR ALL


PDFs of these books are in next months list:

* Philippe Lacoue-Labarthe: Representation and the Loss of the Subject
by John Martis
* Lacoue-Labarthe - Typography
* Lacoue-Labarthe - Heidegger, Art and Politics
this is what I posted before The Literary Absolute: The Theory Of Literature In German Romanticism

if you have any article & book to share please send to "farkyarasi1 [at] gmail.com".[especially this text: Memory Text: Philippe Lacoue-Labarthe (1940–2007)- Susan Bernstein in October Fall 2007, No. 122, Pages 121-127 ]

feel free to leave comments on Lacoue-Labarthe's thinking.
thanks.

A Promise to Burn Babylon

here is the word:



Keny Arkana's Le Rage (Rebellion) is The Song of the World after Paris banlieue revolts. what is coming is what is already here!

not only provincialization of europe is coming, west as Nancy says is in a war "againist itself" which depletes the sources of native soil of west. as Haar asks in 'the song of the earth': is another commencement, a non-western one coming? it has already...

“Something . . . happened . . . in the first half of this century, and the second half, hovering between nightmare and parody, is only its shadow. Even so we must take its measure. Not on a small scale, based on the last three or four centuries. . . . But since philosophy, even in its possibility, is at stake, the true assessment, incalculable as it is, of the entire history of the West is needed. And that is another matter altogether.” Philippe Lacoue-Labarthe (1989) “Neither an accident nor a mistake” in Critical Inquiry, Vol. 15, No. 2. (Winter, 1989), p. 481, tr. by Paula Wissing

the crimes of west againist west at WW2 isn't solved but muted. the hundred year circle (of Norbert Elias: some events he says give birth after a hundered years;i.e. their becoming an issue for the fate of society) will bring massive destruction of West in the coming century[not a prophesy: I'm not talking of a material destruction(yet there is also the possibility of this) what I mean is that as a civilization there is a fundamental double-bind for west of which Lacoue-Labarthe gone mad about. to talk of this question en mesoi(at the center) is the only way for worlds to live together. if not, if the denial of the singularity of the peoples of "rest" there may happen anything. the logic of camp(Agamben) is a manifestation of this politically incorrect attitude. the finishing of the "centre for philosophical research on the political" is at the end of the spectrum].

what Lacoue-Labarthe sensed of this silence is the unsettling quietness of the coming catastrophe. (I can be accused of being a pessimist, who is not european and who has a hatred of europe; so that sees every right to attack to west for his belated modernization. yet this will be the denial of coeval exposition of worlds to the Earth which is indeed a very Western attitude about the understanding of Being). the war of monotheisms (christianity vs. judaism) is now trans-lated on islam vs. judaism where the same struggle isn't the case. because islam is not a mono-theo-ism, yet only excess came: suicide bombing, an act that is forbidden is being done for the sake of religion. the gesture of explosion is the result of the symbolic violence exposed upon world by western metaphysics at its most radical level. right to dwell, to share a heim of muslim people is denied as if it is natural. turning middle east into a disposable, hegemony sees every right to intervene.

the fold named palestine is the new zenith. revolutionary stance of Islam muted by modernization projects obligated by western educated elites (see bobby sayyid's "a fundamental fear") is retreating in every piece of the fragmented muslim world. the question of urheimat is remembered, the return to the sources started

yet there is also a danger. another absolute, a much more powerful than western metaphysics is also possible. Ottoman State was never an imperium yet what I observe in my country and the muslim world is the claim of the absolute: with a difference; a post-modern one. post-modern empire. ın the street, at tv (also turkey is the most anti-american/western country in statistics) you see The Claim. there are books being published calling Ottomans back: "come back Ottomans" also Arab world is rethinking of Ottomans. with a corrupted historiography written by self-orientalists; Ottomans are pcitured as colonizers in Arab world. what became much more clear for Arabs after 9/11 is that the ones who told them Ottomans are colonizers are the colonizers themselves. at jordan an old man told me that "for long years we are told turks colonized & sold us cheap, yet what we see now is that our kings are the polices of west" how happened this turn? the veto to USA at Iraq war (the one which was about US troops passing from turkish territory) made turkey a center of concern again. the question of being a postmodern imperium of absolute is at hand.

yet burning of the Babylon is unavoidable!

[I'm really interested in your thoughts on this matter, please leave comments: as you can see the question is a turbulenting one, at some points I'm not really sure]

Saturday, January 26, 2008

Agamben - Potentialities: Collected Essays in Philosophy



[I haven't seen such a jerkest thing ever! (agamben photo taken from an italian website claimed it is their "private property",and banned blog to use it) what on earth made them act as such? bullshit. I go berserk]


Potentialities: Collected Essays in Philosophy (Paperback)
by Giorgio Agamben

# Paperback: 328 pages
# Publisher: Stanford University Press; 1 edition (January 4, 2000)

This volume constitutes the largest collection of writings by the Italian philosopher Giorgio Agamben hitherto published in any language. With one exception, the fifteen essays, which reflect the wide range of the author’s interests, appear in English for the first time.

The essays consider figures in the history of philosophy (such as Plato, Plotinus, Spinoza, and Hegel) and twentieth-century thought (most notably Walter Benjamin, but also Heidegger, Derrida, Deleuze, the historian Aby Warburg, and the linguist J.-C. Milner). They also examine several general topics that have always been of central concern to Agamben: the relation of linguistic and metaphysical categories; messianism in Islamic, Jewish, and Christian theology; and the state and future of contemporary politics. Despite the diversity of the texts collected here, they show a consistent concern for a set of overriding philosophical themes concerning language, history, and potentiality.

In the first part of the book, Agamben brings philosophical texts of Plato and Benjamin, the literary criticism of Max Kommerell, and the linguistic studies of J.-C. Milner to bear upon a question that exposes each discipline to a limit at which the possibility of language itself is at stake. The essays in the second part concern a body of texts that deal with the structure of history and historical reflection, including the idea of the end of history in Jewish and Christian messianism, as well as in Hegel, Benjamin, and Aby Warburg. In the third part, the issues confronted in the first and second parts are shown to be best grasped as issues of potentiality. Agamben argues that language and history are structures of potentiality and can be most fully understood on the basis of the Aristotelian theory of dynamis and its medieval elaborations. The fourth part is an extensive essay on Herman Melville’s short story “Bartleby, the Scrivener.”

go!

Agamben - Language and Death


Language and Death: The Place of Negativity (Theory and History of Literature) (Paperback)
by Giorgio Agamben

# Paperback: 136 pages
# Publisher: Univ Of Minnesota Press; 1 edition (September 10, 2006)

A formidable and influential work, Language and Death sheds a highly original light on issues central to Continental philosophy, literary theory, deconstruction, hermeneutics, and speech-act theory. Focusing especially on the incompatible philosophical systems of Hegel and Heidegger within the space of negativity, Giorgio Agamben offers a rigorous reading of numerous philosophical and poetic works to examine how these issues have been traditionally explored. Agamben argues that the human being is not just “speaking” and “mortal” but irreducibly “social” and “ethical.” Giorgio Agamben teaches philosophy at the Collège International de Philosophie in Paris and at the University of Macerata in Italy. He is the author of Means without End (2000), Stanzas (1993), and The Coming Community (1993), all published by the University of Minnesota Press. Karen E. Pinkus is professor of French and Italian at the University of Southern California. Michael Hardt is professor of literature and romance studies at Duke University.

death/that word

Agamben - The End of the Poem


This book, by one of Italy’s most important and original contemporary philosophers, represents a broad, general, and ambitious undertaking—nothing less than an attempt to rethink the nature of poetic language and to rearticulate relationships among theology, poetry, and philosophy in a tradition of literature initiated by Dante.

The author presents “literature” as a set of formal or linguistic genres that discuss or develop theological issues at a certain distance from the discourse of theology. This distance begins to appear in Virgil and Ovid, but it becomes decisive in Dante and in his decision to write in the vernacular. His vernacular Italian reaches back through classical allusion to the Latin that was in his day the language of theology, but it does so with a difference. It is no accident that in the Commedia Virgil is Dante’s guide.

The book opens with a discussion of just how Dante’s poem is a “comedy,” and it concludes with a discussion of the “ends of poetry” in a variety of senses: enjambment at the ends of lines, the concluding lines of poems, and the end of poetry as a mode of writing this sort of literature. Of course, to have poetry “end” does not mean that people stop writing it, but that literature passes into a period in which it is concerned with its own ending, with its own bounds and limits, historical and otherwise.

Though most of the essays make specific reference to various authors of the Italian literary tradition (including Dante, Polifilo, Pascoli, Delfini, and Caproni), they transcend the confines of Italian literature and engage several other literary and philosophical authors (Plato, Aristotle, the Stoics, Boethius, the Provençal poets, Mallarmé, and Hölderlin, among others).

go!

Sunday, January 20, 2008

a piece by Erasmus [from The Praise of Folly]


from The Praise of Folly


And now, having vindicated to myself the praise of fortitude and industry, what think you if I do the same by that of prudence? But some will say, you may as well join fire and water. It may be so. But yet I doubt not but to succeed even in this also, if, as you have done hitherto, you will but favor me with your attention. And first, if prudence depends upon experience, to whom is the honor of that name more proper? To the wise man, who partly out of modesty and partly distrust of himself, attempts nothing; or the fool, whom neither modesty which he never had, nor danger which he never considers, can discourage from anything? The wise man has recourse to the books of the ancients, and from thence picks nothing but subtleties of words. The fool, in undertaking and venturing on the business of the world, gathers, if I mistake not, the true prudence, such as Homer though blind may be said to have seen when he said, "The burnt child dreads the fire." For there are two main obstacles to the knowledge of things, modesty that casts a mist before the understanding, and fear that, having fancied a danger, dissuades us from the attempt. But from these folly sufficiently frees us, and few there are that rightly understand of what great advantage it is to blush at nothing and attempt everything.

But if you had rather take prudence for that that consists in the judgment of things, hear me, I beseech you, how far they are from it that yet crack of the name. For first 'tis evident that all human things, like Alcibiades' Sileni or rural gods, carry a double face, but not the least
alike; so that what at first sight seems to be death, if you view it narrowly may prove to be life; and so the contrary. What appears beautiful may chance to be deformed; what wealthy, a very beggar; what infamous, praiseworthy; what learned, a dunce; what lusty, feeble; what jocund, sad; what noble, base; what lucky, unfortunate; what friendly, an enemy; and what healthful, noisome. In short, view the inside of these Sileni, and you'll find them quite other than what they appear; which, if perhaps it shall not seem so philosophically spoken, I'll make it plain
to you "after my blunt way." Who would not conceive a prince a great lord and abundant in everything? But yet being so ill-furnished with the gifts of the mind, and ever thinking he shall never have enough, he's the poorest of all men. And then for his mind so given up to vice, 'tis a
shame how it enslaves him. I might in like manner philosophize of the rest; but let this one, for example's sake, be enough.

Yet why this? will someone say. Have patience, and I'll show you what I drive at. If anyone seeing a player acting his part on a stage should go about to strip him of his disguise and show him to the people in his true native form, would he not, think you, not only spoil the whole design of the play, but deserve himself to be pelted off with stones as a phantastical fool and one out of his wits? But nothing is more common with them than such changes; the same person one while impersonating a woman, and another while a man; now a youngster, and by and by a grim seignior; now a king, and presently a peasant; now a god, and in a trice again an ordinary fellow. But to discover this were to spoil all, it being the only thing that entertains the eyes of the spectators. And what is all this life but a kind of comedy, wherein men walk up and down in one another's disguises and act their respective parts, till the property-man brings them back to the attiring house. And yet he often orders a different dress, and makes him that came but just now off in the robes of a king put on the rags of a beggar. Thus are all things represented by counterfeit, and yet without this there was no living.

And here if any wise man, as it were dropped from heaven, should start up and cry, this great thing whom the world looks upon for a god and I know not what is not so much as a man, for that like a beast he is led by his passions, but the worst of slaves, inasmuch as he gives himself up willingly to so many and such detestable masters. Again if he should bid a man that were bewailing the death of his father to laugh, for that he now began to live by having got an estate, without which life is but a kind of death; or call another that were boasting of his family ill begotten or base, because he is so far removed from virtue that is the only fountain of nobility; and so of the rest: what else would he get by it but be thought himself mad and frantic? For as nothing is more foolish than preposterous wisdom, so nothing is more unadvised than a forward unseasonable prudence. And such is his that does not comply with the present time "and order himself as the market goes," but forgetting that law of feasts, "either drink or begone," undertakes to disprove a common received opinion. Whereas on the contrary 'tis the part of a truly prudent man not to be wise beyond his condition, but either to take no notice of what the world does, or run with it for company. But this is foolish, you'll say; nor shall I deny it, provided always you be so civil on the other side as to confess that this is to act a part in that world.


[why I see folly everywhere?]

Heidegger - Aristotle's Metaphysics: Theta 1-3



Aristotle's Metaphysics th 1-3: On the Essence and Actuality of Force
(Studies in Continental Thought)

# Hardcover: 228 pages
# Publisher: Indiana University Press (November 1995)

nothing to say, no stupid reviews, here is THE WORK


thaumazein

Condillac: Essay on the Origin of Human Knowledge



Condillac: Essay on the Origin of Human Knowledge
Cambridge Texts in the History of Philosophy
by Etienne Bonnot De Condillac

# Paperback: 274 pages
# Publisher: Cambridge University Press (September 24, 2001)

Book Description
Condillac's Essay on the Origin of Human Knowledge, first published in French in 1746 and offered here in a new translation, represented in its time a radical departure from the dominant conception of the mind as a reservoir of innately given ideas. Descartes had held that knowledge must rest on ideas; Condillac turned this upside down by arguing that speech and words are the origin of mental life and knowledge. His work influenced many later philosophers, and also anticipated Wittgenstein's view of language and its relation to mind and thought.

go!

(artwork: Hamlet's Mill by Ken O'Neil)

The Idea of Continental Philosophy



The Idea of Continental Philosophy
by Simon Glendinning
# Paperback: 160 pages
# Publisher: Edinburgh University Press (June 12, 2006)

In this short and engaging book Simon Glendinning traces the origins and development of the idea of a distinctive Continental tradition, critiquing current attempts to survey the field of contemporary philosophy.

it is an important reading in a world where everybody talks of continental philosophy in a decontextualized, depoliticized and ahistoricized manner. also thousands of campus jerks are talking on heidegger, deleuze, foucault,... without knowing which question (the question) they are responding. I'm so irritated of continental philosophy's turning into cultural capital. read it!

(artwork: Jacob Hashimoto's "Continent" )

Hesiod's Cosmos


Hesiod's Cosmos
by Jenny Strauss Clay
Hardcover: 214 pages
Publisher: Cambridge University Press (November 24, 2003)

Review
"...an excellent scholarly book abounding in insights and informed by a vast scholarship. Highly recommended." Choice
"Clay's valuable book should become essential reading on Hesiod and archaic Greek poetry." New England Classical Journal
"This is a virtuoso performance by a scholar whose knowledge of Hesiod few can match. It is a book that first-time readers of Hesiod, including students, can profit from, while it challenges recent critical and scholaraly perspectives." Classical World, Robert Lamberton, Washington University in St. Louis
"passionate, well-argued, deeply researched, driven by fresh perspectives which will challenge, provoke and excite" - Stephen Scully, Department of Classical Studies, Boston University
Book Description
This study reveals the unity of Hesiod's vision of the Cosmos by reading both his poems as two complementary halves of a whole embracing the human and divine cosmos. In the Theogony and Works and Days, Hesiod, roughly contemporary with Homer, does not describe the deeds of the heroes. He provides instead the earliest comprehensive account of the genesis of the Greek gods and the nature of human life that became the foundation for later Greek literature and philosophy.

How easily some light report is set about, but how difficult to bear!

Monday, January 7, 2008

hey gigs, listen! - dinle ey kariun!


hi there! I won't be available for a week or two, so I won't be posting anything. (Actually I'm having my finals.) here is an album by Sibylle Baier, see you soon!

merhablar, final mevsiminin gelmesi hasebiyle 1-2 hafta yeni kitap koyamayacağım. boşluktan istifadeyle Sibylle Baier dinleyin. görüşmek üzere.


Sibylle Baier - Colour Green

Friday, January 4, 2008

TO KILL A PETTY BOURGEOISIE - "THE PATRON" [2007]


Review from bolachas gratis

tracklist:
1. Patron
2. Man with the Shovel, Is the Man I'm Going to Marry
3. Lovers & Liars
4. Long Arms
5. Dedicated Secretary, Liaison, Passionate Mother
6. I Box Twenty
7. You Guys Talk, We'll Spill Our Guts
8. With Brass Songs They'll Descend
9. Very Lovely
10. Window Shopping

Written by Creaig Dunton
Sunday, 07 October 2007

One wouldn't expect a disc with pretty pastel shades on the cover to just be so dark and ominous on the inside, but even the gentle female vocals add to this dense, disturbing haze of an album that is difficult to specifically pin down, but its brilliance makes that unnecessary, and what is left has to be one of the most ominous and captivating records I have heard all year

Kranky
Some combinations seem like a natural fit, and others, on the surface, seem completely absurd. As a kid, I remember a kindergarten snack of apples and cheese one morning sounded absolutely atrocious. However, I gave it a try and, well, it was pretty damn good.

Mixing ethereal female vocals with full on digital noise also sounds, superficially, like a bad fit, but it is not. In fact, it works just as well as the aforementioned childhood snack. The ten tracks across this disc do have that strange combination. The gentle, ethereal vocals of Jenha Wilhelm appear alongside the blasting, shredding electronic sounds of Mark McGee like a lone human in a world of machinery gone mad. In some cases, the tracks transition from a gentle introduction into a harsh ending, like the guitar & vocals that open "Lovers & Liars," which segue into a blasting harsh noise burst that can only be described as the unholy paring of Lush and Wolf Eyes. Though structurally the noise elements are more restrained and less junky than the boys from Michigan, the electronics still manage to evoke the same sense of disorientation, dread, and oppression, but in a more subtle manner.

Others focus less on blasting electronics and more on subtle treatments, like the vaguely IDM rhythms that back the noisy (but less aggressively so) "The Man With The Shovel, Is The Man I’m Going To Marry." There are also moments of pure ambience, like the thick, hazy, drumless space that opens "Very Lovely" before the strong rhythm comes in at the end. Probably the most shocking moment comes in "I Box Twenty," with the mostly conventional, non-electronic backing which, with the overt guitars and bass, almost resembles a more rock focused Portishead.

If there were a single word description that would fit this album, it would be 'textural.' In some cases, the electronic textures are almost so thick as to be tactile and tangible: the noises of "Long Arms" are like jagged rocks enshrouded in soft, thick gauze, a haze of buzz and squeal over a low end distorted crunch. The long titled, but short length "Dedicated Secretary, Liaison, Passionate Mother" is a short instrumental of modem connect tones, and a sense of slow drift, like Pangaea separating to the Earth as we know it today.

The Patron is a disorienting album that reveals more and more layers of itself with subsequent listens, and one of the most exciting discs I have had the pleasure to spin recently.


Here is the album for free via nodatta
Myspace

http://tokillapettybourgeoisie.us/