The next few weeks will be extremely hectic, with me away between June 17th and July 7th.
For Deleuze Camp I will be teaching a two day course on Tuesday the 19th and Wednesday the 20th entitled “Space, Territory, and Onto-Cartography”. Here I’ll be doing some of the groundwork for my Onto-Cartographies project with Edinburgh University Press, outlining the structure of objects, issues of scale, the concept of territory and how territory is organized, issues of how consistency is produced among heterogeneous entities, Deleuze and Guattari’s subordination of space to movement and the two types of movement within space (smooth and striated), and the difference between State and Nomadic space-times/assemblages. This will all be mapped on to my distinction between black, dim, bright, and rogue (nomadic war machines) objects.
For the Deleuze Studies conference I will be giving a talk entitled “Machinic Objects” on June 26th. In this talk I’ll be outlining the differences between Graham Harman’s object-oriented philosophy and my onticology, and making the case that objects are best understood as machines.
From New Orleans it’s back to Dallas on the 26th and then off to Liverpool on the 27th. At Liverpool Hope’s Thinking the Absolute conference (click on “events” at the link for info) I will be giving a keynote entitled “Black Ecology” based on my article for the Prismatic Ecologies collection edited by Jeffrey Cohen. In this talk I critique spiritualist green ecologies such as those defended by Arne Naess, critique holistic concepts of being where everything is already interrelated (i.e., I emphasize the fragility of relations), make the case that all existence is ecological such that society/culture are not something outside of ecology but are both ecological through and through and imbricated with entities we refer to as “natural”, and develop the concept of black bodies– very close to Stacy Alaimo’s trans-corporeality –where entities are both withdrawn beings that harbor hidden depths and where they absorb the influences of other entities as in the case of oceans becoming saturated with fertilizers and our bodies absorbing pollutants in our food. In this context I also touch on issues of race and social ecologies. In this talk I also contest the idea that nature or existence naturally tends towards homeostasis, harmony, and balance– positive feedback is every bit as much a feature of nature as negative or self-regulating feedback –thereby attempting to emphasize the necessity of intervening to produce ecological relations that can sustain life and critiquing the idea that markets always aim for an optimal outcome for all.
From Liverpool I fly to Dublin on July 2nd to give a talk entitled “Two Ontologies: Posthumanism and Lacan’s Graph of Sexuation” at the Independent College of Dublin on July 3rd. You can read the abstract at the link. Basically I argue that the feminine side of the graphs of sexuation is the side of being and truth, articulating an opening to a non-anthropocentric flat ontology characterized by relational being and alterity; while the masculine side of the graph of sexuation is the side of semblance and illusion, characterized by anthropocentricism, the primacy of the sovereign subject, the nature/culture divide, and phallocentrism. Where the masculine side of the graph of sexuation is always characterized by a transcendent State apparatus that codes and sorts beings into fixed categories, the feminine side is the side of immanent relations and porous boundaries. This talk is the foundation of my article for the Lacan and Posthumanism collection edited by Judith Roof and Svitlana Matviyenko.
Finally, on July 5th I’ll be giving a talk entitled “Denaturing Nature” in London at the Space art gallery. Here’s the abstract:
Nature must be denatured, but without abandoning nature. Rather than absorbing nature into culture and language, culture should instead be absorbed into nature in such a way as to show that there’s only nature. This talk proposes a post-Galilean/Post-Darwinian conception of nature in which nature is understood as all that exists, including the cultural and social, and where nature is contingent, historical, and creative. This account of nature is contrasted with the pre-Modern and Modern concept of nature, where nature is treated as something that is outside of culture and where it is rhetorically and ideologically used as a tool to legitimize various forms of oppression and prevent emancipatory projects. The post-Galilean/post-Darwinian account of nature undermines such ideological gestures and defends an account of nature where societies are themselves understood as ecologies dependent upon a broader natural world and where social identities are natural constructions or inventions with a reality of their own.
Then, at long last, it’s back to Dallas.