Dit is geen blog...
...over een pamflet van Michael Hardt & Antonio, Negri Questo non è un Manifesto (2012) dat geen manifest is.
Ik schreef in het blog over mijn leeservaring van het boek van Tinneke Beeckman: “Overigens, waarom ook de term ‘manifestatie’ in de ondertitel en hoofdstuktitel (en op de cover) voorkwam wordt niet duidelijk; daar lees je niets over – het woord ‘manifestatie’ komt in de tekst zelf nergens voor!”
Misschien maakt dit pamflet dat geen manifest is iets van deze mystificatie duidelijk. ‘Manifestatie’ is wellicht ook bij Beeckman niet wat het lijkt en moeten we lezen: “Dit gaat niet over manifestatie.”
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De eerste alinea van de openingsparagraaf van de "Declaration by Hardt & Negri" luidt:
Take Up the Baton
This is not a manifesto. Manifestos provide a glimpse of a world to come and also call into being the subject, who although now only a specter must materialize to become the agent of change. Manifestos work like the ancient prophets, who by the power of their vision create their own people. Today’s social movements have reversed the order, making manifestos and prophets obsolete. Agents of change have already descended into the streets and occupied city squares, not only threatening and toppling rulers but also conjuring visions of a new world. More important, perhaps, the multitudes, through their logics and practices, their slogans and desires, have declared a new set of principles and truths. How can their declaration become the basis for constituting a new and sustainable society? How can those principles and truths guide us in reinventing how we relate to each other and our world? In their rebellion, the multitudes must discover the passage from declaration to constitution. [Hier de rest van deze opening en hier het PDF van de hele verklaring]
Deleuze seems to be recalling here the political paradox highlighted by Etienne de La Boetie and Baruch Spinoza: sometimes people strive for their servitude as if it were their salvation. Is it possible that in their voluntary' communication and expression, in their blogging and web browning and social media practices, people are contributing to instead of contesting repressive forces? [p. 18]
Daar gaat het erover dat het niet gaat om de kwantiteit, maar om de kwaliteit van alle geuite... zeg: ‘geluiden’.
"A free man," Spinoza proclaims rather cryptically, "thinks of death least of all, and his wisdom is a meditation on life, not death." Real security, in Spinoza's view, does not result from accumulating the most power so as to overwhelm all enemies, nor does it require fending off death or holding evil at bay, like Saint Paul's katechon. We have no illusions about immortality, but we are so focused on the joys of life that death becomes an afterthought. The encamped protesters—being together, discussing, disagreeing, struggling—seem to have rediscovered a truth that Spinoza foresaw: real security and the destruction of fear can be achieved only through the collective construction of freedom. [p. 42]
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Om te voorkomen dat ik in dit blog bijdraag aan mijn eigen onderdrukking heb ik besloten dat dit geen blog is!
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Morgenavond, woensdag 7 november zal om 19:00 uur bij het IX Coloquio Internacional Spinoza 2012 in Cordoba, Argentinië, Antionio Negri spreken over "Spinoza: un'altra potenza di agire" [Spinoza: een andere macht om op te treden - of misschien bedoeld: om te ageren?].
Dit nadat 's middags Miriam van Reijen (U. De Tilbourg, Holanda), heeft gesproken over: "Causalidad, necesidad y libertad en Spinoza" [zie dit blog]
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TAKIS FOTOPOULOS & ALEXANDROS GEZERLIS, "Hardt and Negri’s Empire: a new Communist Manifesto or a reformist welcome to neoliberal globalisation?" In: DEMOCRACY & NATURE: The International Journal of INCLUSIVE DEMOCRACY, vol.8, no.2, (July 2002) [Hier]
