Kevin Attell

Bio: Kevin Attell is an academic researcher. The author has contributed to research in topics: Deconstruction & Power (social and political). The author has an hindex of 4, co-authored 6 publications receiving 894 citations.

The Open: Man and Animal

Abstract: @fmct:Contents @toc4:Translator's Note iii @toc2:1 Theromorphous 00 2 Acephalous 00 3 Snob 00 4 Mysterium disiunctionis 00 5 Physiology of the Blessed 00 6 Cognitio experimentalis 00 7 Taxonomies 00 8 Without Rank 00 9 Anthropological Machine 00 10 Umwelt 00 11 Tick 00 12 Poverty in World 00 13 The Open 00 14 Profound Boredom 00 15 World and Earth 00 16 Animalization 00 17 Anthropogenesis 00 18 Between 00 19 Desuvrement 000 20 Outside of Being 000 @toc4:Notes 000 Index 000 Library of Congress Subject Headings for this publication: Philosophical anthropology, Human beings Animal nature

Giorgio Agamben: Beyond the Threshold of Deconstruction

Abstract: Introduction: An Esoteric Dossier Part One: First Principles 1. Agamben and Derrida Read Saussure Overture: "Before the Law" Semiology and Saussure Semiology and the Sphinx 2. "The Human Voice" Introduction to Origin of Geometry Speech and Phenomena Infancy and History Excursus: Agamben and Derrida Read Benveniste Language and Death 3. Potenza and Differance Dunamis and Energeia Dunamis and Adunamia Writing and Potentiality Part Two: Strategy without Finality or Means without End 4. Sovereignty, Law, and Violence Abandoning the Logic of the Ban Means and Ends: Reading the "Critique of Violence" 5. Ticks and Cats Machines Bios and Zoe Heidegger and the Animal 6. A Matter of Time Prophet or Apostle Nun, jetzt Aufhebung Messianic Nun, jetzt Aufhebung Messianic

Potentiality, actuality, constituent power

Abstract: In theoretical debates of recent years, the issue with which Italian thought has been most closely associated is that of "biopolitics," and it is probably not controversial to claim that within this milieu there are no more influential figures than Giorgio Agamben and Antonio Negri, two thinkers who have been in dialogue with each other long before the largely Italian rediscovery of the question of biopolitics in Michel Foucault's work in the mid-1990s.1 As compatriots and near-contemporaries, Agamben and Negri have devel oped their ideas with an awareness of each other's work, and their conceptual itineraries have often run a parallel course, though for much of the 1980s and 1990s in a rather understated fashion.2 For all their evident similarity in vocabulary and set of concerns, however, Agamben and Negri nevertheless represent increasingly incompatible—or at least contesting—accounts of biopolitics. Without a doubt, a significant question about contemporary biopolitical thought is that of the legacy of Foucault's work and the ways in which the Italian biopolitical the orists who to varying degrees acknowledge their debt to Foucault are developing this line of inquiry. More crucial, however, than the legacy of Foucault's thought, at least as regards the central difference between Agamben and Negri, is the way in which their biopolitical positions emerge out of the divergent and indeed competing concepts of po tentiality and constituent power that they respectively developed prior to their entry into the biopolitical field. That Agamben has drawn heavily on Heidegger in his conceptual ization of potentiality is well enough known (though the precise nature of that influence is a matter for debate); far less well appreciated, however, is Agamben's relation to post war Italian thought—dominated by (post-)Marxism, "workerism," autonomia—a context in which Agamben is something of an outlier. Perhaps unsurprisingly, it is Negri who most forcefully of all of his commentators situates Agamben at this nexus, identifying his uniqueness as a thinker precisely in the way he negotiates between his Heideggerian influence and the context of Italian Marxism of the 1960s and 1970s ["Discreet Taste" 109-14], Out of this latter milieu, of course, Negri himself went on to do the work that would lead to the development of what can be called his own signal concept, constituent

《神學大全》（Summa Theologica）導讀

Abstract: Objection 2: Further, it is superfluous to suppose that what can be accounted for by a few principles has been produced by many. But it seems that everything we see in the world can be accounted for by other principles, supposing God did not exist. For all natural things can be reduced to one principle which is nature; and all voluntary things can be reduced to one principle which is human reason, or will. Therefore there is no need to suppose God's existence.

Nature's Queer Performativity

Abstract: In this article, Karen Barad entertains the possibility of the queerness of one of the most pervasive of all critters – atoms These “ultraqueer” critters with their quantum quotidian qualities queer queerness itself in their radically deconstructive ways of being Given that queer is a radical questioning of identity and binaries, including the nature/culture binary, this article aims to show that all sorts of seeming impossibilities are indeed possible, including the queerness of causality, matter, space, and time What if queerness were understood to reside not in the breech of nature/culture, per se, but in the very nature of spacetimemattering, Barad asks This article also considers questions of ethics and justice, and in particular, examines the ways in which moralism insists on having its way with the nature/culture divide Barad argues that moralism, feeds off of human exceptionalism, and, in particular, human superiority and causes injury to humans and nonhumans alike, is a genetic carrier of genocidal hatred, and undermines ecologies of diversity necessary for flourishing

Animal: New Directions in the Theorization of Race and Posthumanism

Abstract: In fact, among all the mutations that have affected the knowledge of things and their order ... only one ... has made it possible for the figure of man to appear. And that appearance ... was the effect of a change in the fundamental arrangements of knowledge. If those arrangements were to disappear as they appeared ... one can certainly wager that man would be erased. As the archaeology of our thought easily shows, man is an invention of recent date. And one perhaps nearing its end.

They're here—I can feel them: the epistemic spaces of Indigenous and Western Knowledges

Abstract: Indigenous Knowledges (IK) are continually contrasted with Western positivist sciences. Yet the usual conception of IK—as a translatable knowledge about things—renders incomprehensible its discussion as a spiritual or ethical practice. A practice taking place within what we call an epistemic space. A moose hunting event can demonstrate how IK is produced through the epistemic spaces within which hunting is performed. Part of the performance is becoming-animal; as practiced by Koyukon Athabascans, a moose hunt reproduces the social relations between hunter and prey, spiritual relations that demonstrate an ontology and ethics seemingly distinct from those of the Western wildlife sciences founded upon Enlightenment humanism. Yet such ‘Western–Indigenous’ dichotomies falsely indicate entirely separable spaces within which to produce accounts of reality. Instead, this account of a moose hunt demonstrates an assemblage of actors within one space, who together become more than the authors' individual positions a...

The Vibrations of Affect and their Propagation on a Night Out on Kingston’s Dancehall Scene

Abstract: This paper proposes that the propagation of vibrations could serve as a better model for understanding the transmission of affect than the flow, circulation, or movement of bodies by which it is most often theorised (Brennan 2004). The vibrations (or idiomatically “vibes”) amongst the sound system audience (or “crowd”) on a night out on the Dancehall scene in Kingston, Jamaica, provide an example. Counting the repeating frequencies of these vibrations in a methodology inspired by Lefebvre’s (2004) rhythmanalysis results in a Frequency Spectrogram. This ranges from the sociocultural frequencies of nightly, weekly and seasonal cycles and circulations of musical style and fashion; to the material frequencies of the amplitudes and timbres of sound itself, with Reggae’s signature low-pitched bass-line; to the corporeal frequencies of the flesh and blood of the dancehall “crowd”, pulsating with heartbeats and kinetic dance rhythms. The vibration model then addresses the intensities of affect (Deleuze and Guattari 1988, Massumi 2002) in terms of auditory amplitudes, as with sonic dominance (Henriques 2003); feelings as frequencies; and the distinctive meaning of affect (Sedgwick and Frank 1995) as timbre. This aims to encourage the radical impulse of the idea of affect to abandon the traditional envelope of the autonomous, self-consistent, rational individual. The meaning of affect is thus located in the ratio, proportions and patterning of vibrations, that is, outside the discourse of emotions or representation of feelings.