N.Pepperell of Rough Theory has written a beautiful clarification of a number of her positions regarding capitalism, immanence, the self-reflexivity of theory, and social transformation as a salvo in an ongoing discussion with Joseph Kugelmass and Ryan/Aless that I would like to post in full here as both a way of preventing it from flying under the radar and drawing some connections to Marx and other trends in emancipatory political thought. While much of this post can stand on its own, readers will find it worthwhile to return to N.Pepperell’s original post to get the full context of the discussion. In a lengthy post, N.Pepperell writes:

Fantastic stuff, folks – my thoughts are running in all sorts of directions. Many thanks for this. Let’s see how much sense I can make here.

Joe –

Yes, the term “outside” could be reappropriated to be compatible with an immanent critique. I tend personally to reserve the term “outside” for “nonsymmetrical” theoretical approaches – for approaches that basically offer two different theories – one that explains what capitalism is, and another that explains the standpoint of critique. The issue is that many theories have no idea that they are asymmetrical – whether because they take so for granted a certain notion of human nature, or because they claim not to have a normative standpoint, or because they theorise a “margin” or a potential for “rupture” that is so completely unspecified on a qualitative level that it has no determinate qualitative relationship to capitalism. So, effectively, I tend to use the term “outside” for what, in a Hegelian framework, would be an “abstract negation” – for an approach that rejects something, without explicitly thematising its own determinate relationship to what has been rejected.

I then use terms like “transcendence” or “determinate negation” or similar for the concept you’re trying to capture with the Mobius strip metaphor. No one owns the words, of course – and my terminology isn’t in any way standard. The concepts are the important thing – and you’re correct in taking my point to be that an immanent dialectical theory thematises the way in which something can arise within capitalism, and even fill some determinate role in the replication of that system – and yet, as Benjamin argues, we can still “brush history against the grain”, and use these very things against the context that has given them birth.

Read on!


I came across this article over at Poetix (a blog which I very much enjoy), so I decided I’d shamelessly steal it and post it here. I concur with his conclusion: Badiou’s account of the event does sound suspiciously like Althusser’s late work on the encounter. I wish I did better at reading Althusser. Everytime I sit down to read more than an essay, I find myself so irritated by the rhetoric of scientificity and what rings as a call for Marxist orthodoxy that I have to put it back down. Am I superficial for feeling that the return to Marx (parallel to Lacan’s return to Freud) needs to be pulled off with a bit more style?

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