• Animality, Metaethical Judgments and Predictive Justice by Ekin Erkan




    In a wading pool of philosophical mire and superimpositions - square cubes retrofitted upon cylindrical perforations - Anne-Françoise Schmid, “scientist amongst philosophers and philosopher amongst scientists,” rises from the morass, pronouncing that:

    [t]he Earth is then silent, and is only perceived by the plants. La Mettrie could have taught us this in L’Homme-Plante. This silence is profound, more profound than the philosopher believes it to be, who thinks to have seamed [couturé] his system - for example, by his exclusion of women and animals. It is the silence which reaches him when, finally, he learns that there are other philosophies as lively as his and that he must postulate the de jure multiplicity of philosophies. Therefore, philosophy is silent: only isolated philosophies are talkative [bavardes]. ... We have the obligation of a silence, but a new silence, which does not result from the absence of noise.

    Indeed, it is not a unified theory that Schmid seeks to impose but rather a political and poetic musing, one which recalls Katerina Kolozova’s comments in Capitalism’s Holocaust of Animals (2019) concerning animality as a brute scaffold upon which Capital materiality creates “victims-in-person.” This reduction is the foundational gesture of Capital, diffuse and ripe for exacting surplus out of “pure value” - that is, life-preservation and vestiges of “reason” from divine violence: “[t]he Earth sees us, the animal sees us, the woman sees us. And the planet sees us, too. We believed we were the only ones to see.”

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  • Writing Theory During a Pandemic by João Florêncio




    Soon after the COVID-19 pandemic reached Europe, triggering a variety of national public health responses throughout the continent, several theorists and philosophers started publishing texts online and in printed media, trying to make sense of what had become a planetary public health event due to the scale of its geographical reach, its global real-time mediation and the more or less concerted responses from national governments and public health authorities. From the already infamous debate between Giorgio Agamben, Roberto Esposito, Jean-Luc Nancy and others on the biopolitics of state responses to the pandemic, to The New Centre for Research & Practice’s series of Zoom conversations entitled “Sheltering Places: Thinking the COVID-19 Pandemic,” or “The Losers Conspiracy” - Paul Preciado recent piece for Artforum - Arts and Humanities scholars have been quick to respond to what is very much a fast-developing and still-ongoing situation with as yet no clear end in sight.

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  • Contagion and Visibility: Notes on the Phenomenology of a Pandemic by J.-P. Caron



    Photo by (c) Agnaldo Mori 


    1. I must start by offering a somewhat insincere apology since I am here approaching theoretical themes that have to do with representational purport and the visibility of the phenomena such representations might yield. It is an apology in the sense that in such urgent times it seems like a luxury to be enmeshed in the field of not scientific theorization about the virus, which is not the business of a philosopher, but of theorization of the conditions of theorization of the social/natural situation we are in. But it is also insincere in the sense that the justification and worth of such endeavor shall be given in the context of the development here pursued. For the moment we shall put our confidence in Slavoj Žižek’s dictum: “Don’t act, think,” for thinking paves the way to what shall be done, when what shall be done is not provided by our habitual protocols of action. In a sense, I am not proposing solutions, though, much more stating why is it so difficult to implement solutions from the point of view of the subject through a sketch of a phenomenology of the situation of contagion.

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  • Plague Diary by Nina Power



    Photo by (c) Thomas Celan


    What was the old world? There were parks, cafes, and meetings, casual and otherwise. There were groups and walks with friends in parks. There were projects. Now there are no projects. What is existence for? We are back to philosophical basics: the question, the dialogue, if you are fortunate, the time to wonder, the question of values and virtues: courage, self-control, introspection, contemplation, pursuing a thought to the end. Is it easier to sleep now, or harder? The concept of time is an object for modern man, we dwell in a kind of domestic eternity, and dream of tidying, or of meeting people outside, of having something to do.

    I am very glad I am not still sick. I think of all the people who are forced to confront their addictions in isolation, who are going through withdrawal, who are in the midst of shadows, who have to face the jolting harshness of a non-intoxicated world in such a dystopian way. Meaning is a minimal game at the best of times. Can you generate it out of yourself? What were you distracting yourself from before all this? Who do you love? Who loves you? Have you behaved kindly, or have you been selfish? Are you afraid to die? I don’t want to die, because I got my life back, but I am not afraid to die, because I got my life back.

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  • #stayhomefree by Jelisaveta Blagojević




    I do not write any diary, I have no good advice for the coming days, no fateful or encouraging thoughts, none of it. I believe I am going through a lot of mediocre stuff through this period: poor concentration, searching for answers, reading between the lines, hysteria, sadness, paranoia, and so it goes round and round. I sleep poorly, I’m bad when I’m awake even, but nothing worth mentioning. When I look at how we were crushed on all sides, I’m not so bad. There you go.

    Now, mostly I have some questions.

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  • Necrototal-19-∞ by Stanimir Panayotov



    Photo by (c) Geo Kalev


    Delete the “ism.” Delete the theory of the present. No, the present is not deleted. And do not delete and obliterate theory itself, but subtract the theoretical ism from the persisting systems of thought and their practices.

    Understand that there is no ideological formation to be unearthed from the perverse repertoires of the historical past. Those who flaunt the specter of new authoritarianisms and totalitarianisms should wrap their heads around the question: What is it to think these political concepts - authority and totality - without the finality of their isms? We are in a totally new situation of some sort of neomalthusianism (for lack of a better wor[l]d) which demands not only to produce a collective intelligence upending the bio/necro dyad, but to subtract and suspend the ordinary concepto-political management.

    Tabula rasa reloaded.


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  • The Philosopher’s Vision by Anne-Françoise Schmid




    The philosopher sees the Earth, lives in the World and dreams of the Universe. He doesn’t understand that the Earth looks at him, the World deals [l’agit] with him and that he will only come to the Universe when he will be capable of inverting vision.

    What is to be done? To read the poet, the one who sees, as Borgès wrote, that he has forgotten that the Moon in his poem reveals all of the beauties of the Earth. Or to read a thinking geologist, like Vernadsky, who sees the thought of the philosopher active in the terrestrial crust. The Earth is then silent, and is only perceived by the plants. La Mettrie could have taught us this in L’Homme-Plante.

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  • La vision du philosophe par Anne-Françoise Schmid




    Le philosophe voit la Terre, il vit dans le Monde et rêve de l’univers. Il ne comprend pas que la Terre le regarde, que le Monde l’agit et qu’il ne verra l’univers que lorsqu’il sera capable d’inverser la vision.

    Que faire? Lire le poète, celui qui s’aperçoit, comme l’écrit Borgès, qu’il a oublié la Lune dans son poème révélant toutes les beautés de la Terre. Ou un géologue penseur, tel Vernatsky, qui voit la pensée du philosophe active dans la croûte terrestre. Elle est alors silencieuse, et n’est perçue que par les végétaux. La Mettrie aurait pu peut-être nous l’apprendre dans L’Homme-Plante.


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  • Refugees, Europe, Death and Covid-19 by Marina Gržinić



    Starting today, March 30, 2020, Identities: Journal for Politics, Gender and Culture will begin publishing the LOCKDOWN THEORY series - short, fast and timely theory and reflections on the global COVID-19 pandemic. We will invite some of our authors and other names globally to share their thoughts, emotions and ideas on what is happening and will be happening during and after this crisis. 



    In March 2020, at the border of Greece and Turkey a tension and a flow of refugees trashed as bargain for dirty business between the European Union/Greece and Turkey. At the same time, we have an outbreak of the Coronavirus disease (COVID-19) in EU, where Italy is the state with a total quarantine. On 28 March 2020, USA reported more than 100.000 infected.

    These two situations collide and what we have in front of us still developing transcends the easy analysis, as we can put together crumbs of events. One thing is sure; thousands are left to die at the border in between Greece and Turkey, again. Italy is on the other side transformed in a middle age leprosy complete isolation. We see in the 21-century disease, isolation and self-, let’s say, voluntary segregation that Valdemir Zamparoni (2016) defines as methods that are central to a colonial medical environment. We can think on this method as a form of self-segregation in order to allow immunization. However, if we connect these two at a first site disparate situation we see that at the border in between the European Union/Greece and Turkey is about “to kill,” and in Italy it is about “to let live.” These two sides are the depiction of contemporary neoliberal necropolitics.

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  • Second Revised Edition of Katerina Kolozova's The Lived Revolution: Solidarity with the Body in Pain as the New Political Universal



    Institute of Social Sciences and Humanities - Skopje and Identites are glad to announce the second revised edition of Katerina Kolozova's monograph The Lived Revolution: Solidarity with the Body in Pain as the New Political Universal.

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