Some recent publications

“Out of time, or Anderson’s national temporality revisited” in Networking Knowledges, vol. 9, no. 1, 2016.

This peer-reveiwed paper discusses, among other things, the notion of Messianic time (Walter Benjamin), which is to be understood as a temporality where the moment of redemption is an ever-present potentiality. First, it can be considered as a psychological time, or a mind time, that is governed by traumatic encounters. This sense of time is rendered as a strictly logical time in the work of Jacques Lacan. Second, it is a time of grace, in the sense that it is governed by necessity. Blaise Pascal and the Jansenists went to great length to refute the dominant notion of grace as sufficient. If there is an instance that determines events, then the means by which this instance governs can only be a necessary cause. Finally, the work of Benedict Anderson, and particularly a later article in his corpus, is reconsidered. Here, Anderson argues that the effects of globalization have to some extent rendered the temporal linearity of nationalism obsolete. It is therefore apt to consider what a time after nationalism will be like.

“Clandestine Acclaim: how spectacles conceal our praise of power” in Oxford Left Review, no. 14, 2015.

This article investigates how it is that we tend to settle for negative liberties (liberation from obstructions, hindrances or impediments to our desires) even though we are fully aware of the limitations of such freedoms, and how a peculiar technique of governance – what we shall refer to as clandestine or hidden acclaim – underpins an emergent form of social domination, so-called ‘acclamative capitalism’.

“National, Authentic, Excessive: toward a globalized body of sports” in Altitude, 2014.

In this peer-reviewed essay, the implication of Pierre Bourdieu’s insight that sports are ways of knowing with the body that are to a large extent taught silently, transferred from the teacher to body of students, often without ever reaching the level of verbal utterances is under scrutiny. The body produced through the Physical Education curriculum is increasingly enmeshed in what Pierre Bourdieu referred as the “cult of the natural and authentic.” Such a body enables a more autonomous cultural field of sport compared to nationalism’s epic body, since it no longer places nations in a necessarily antagonistic relation to each other. Instead, the impure and unnatural pose as new opponents of the sporting body. Sports increasingly function to signify excessive and ineffable aspects of our existence. Bourdieu’s notion of illusio shows how sport participants can arrive at this understanding through an experience of the seductive character of sports.

“Spectacular sports as desire engine” in International Journal of Zizek Studies (IJZS), ISSN 1751-8229, Vol. 3, No 3., 2009.

In this essay, the notion of acephalic knowledge is discussed as a possible point from which to launch ideological critique. Acephalic knowledge is situated in a body that is without head and without heart, i.e. it is a kind of knowledge that is prior to reason and emotion. As Slavoj Žižek states, it provides a «thou art that», or a kind of recognition that the subject cannot but accept since it articulates the very kernel of the subject’s being. When we are stripped of our emotional and intellectual defenses – when we are placed in a state of subjective destitution – we are in a position to recognize this kind of knowledge. Here we ask if mass mediated sports can provide an experience of such subjective destitution.

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Spinoza on Descartes

The mind has greater power over the emotions and is less subject thereto, in so far as it understands all things as necessary.

Spinoza, Ethics, V

It is thoroughly established that Baruch Spinoza drew on the work of his predecessor Rene Descartes when he assembled his philosophy. What is most often put in the centre of this assumption is the way Spinoza sought to reaffirm Descartes’ system through a geometrical — and therefore, as it was thought at the time, indefeasible — superstructure.

The full extent of Descartes’ influence on Spinoza becomes clear when we turn to the Ethics. Descartes held that there is a division between our biological nature — which is wholly subject to deterministic relations — and our spirit, which is exempted from such determinism. There is a logical insufficiency at work here: if it were so that our spirit is wholly outside the biological machinery, how are we to explain that the spirit cannot withdraw its body from the iron-laws of nature?

spinoza

Baruch Spinoza

It is in response to such questions that Spinoza would mould his refinement of Descartes. To Spinoza it isn’t so much that the mind — which is what the spirit receives as its reformulation — is singular in its exemption from iron-cast determinism, but that we can become conscious of determinism, and that this raising to the level of consciousness is what enable us to withdraw from the biological machinations of nature.

Spinoza upends Descartes’ absolute division between nature and spirit: rather, it is the extent to which the mind apprehends its situation in a domain of necessity that indicates our ability to command our emotions. We are reminded of Schopenhauer’s’ later wisdom: “to obtain something we have desired is to find out that it is worthless; we are always living in expectation of better things.”

To desire is to be dissatisfied, and to be able to regard one’s desire as transitory is our only source of tranquillity.