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    David Cunningham, A Marxist Heresy ? Accelerationism and its Discontents

    Johnathan R. Razorback
    Johnathan R. Razorback

    Messages : 9598
    Date d'inscription : 12/08/2013
    Localisation : France

    David Cunningham, A Marxist Heresy ? Accelerationism and its Discontents Empty David Cunningham, A Marxist Heresy ? Accelerationism and its Discontents

    Message par Johnathan R. Razorback Sam 27 Mar - 10:13

    "Deleuze and Guattari’s Anti-Oedipus may have provided much of the vocabulary for such a position, but its most extreme (and bracingly ‘posthuman’) manifestation comes in Lyotard’s Libidinal Economy (1974), with its notorious account of nineteenth-century proletarian experience as a form of jouissance in which the worker‘ enjoyed "the hysterical, masochistic, whatever exhaustion it was’ of industrial labour and the anonymity of the metropolis as an emancipation from the organic body and from the claustrophobia of village life (AR, 212–13)."

    "If accelerationism is a modernism, the suspicion would be that it cannot but be, therefore, a kind of vanguardism also. It is difficult, at any rate, to make much other sense of the Manifesto’s quixotic suggestion of the necessity for a ‘Mont Pelerin Society’of the Left ‘tasked with creating a new ideology, economic and social models’ (AR, 359). While this is explicitly conceived in neo-Gramscian terms as a hegemonic project, its form seems rather more technocratic, as much in the tradition of Saint-Simon as Marx. Not for nothing does The AccelerationistReader include among its forebears Thorstein Veblen, for whom the revolutionary subject was to be found in the collective intelligence of the engineer and the scientist rather than the proletariat."
    -David Cunningham, "A Marxist Heresy ? Accelerationism and its Discontents", Radical philosophy, 191 mai / juin 2015: https://www.academia.edu/12879411/A_Marxist_Heresy_Accelerationism_and_its_Discontents

    « La question n’est pas de constater que les gens vivent plus ou moins pauvrement, mais toujours d’une manière qui leur échappe. »
    -Guy Debord, Critique de la séparation (1961).

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    -Hegel, La Raison dans l'Histoire.

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