4 marzo 1943 - Lucio Dalla

Lucio Dalla

4 marzo 1943

 

«La canzone che ha segnato una svolta nella carriera di Lucio Dalla, e la sua ripartenza, è un notissimo esempio di pezzo che ha avuto guai con la censura ...

Louis Althusser - una filosofia esiste solo nella sua differenza conflittuale

 Anzitutto cominciai a praticare sugli autori del XVIII secolo quel détour teorico che mi pare indispensabile non soltanto per l’intelligenza di una filosofia, ma per la sua esistenza.

Perché una filosofia non viene al mondo come Minerva nella società degli dèi e degli uomini. Essa esiste solo per la posizione che occupa, e occupa questa posizione solo conquistandola nello spazio pieno di un mondo già occupato. Essa esiste dunque solo nella sua differenza conflittuale, e questa differenza può conquistarla e imporla solo attraverso il détour di un incessante lavoro sulle posizioni esistenti.

Reading Michel Foucault in the Postcolonial Present - Bologna, 3-4 marzo 2011

A Symposium

Bologna, Italy, March 3-4, 2011

Hosted by the University of Bologna  - Funded by the Finnish Academy

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Facoltà di Scienze Politiche

Sala Poeti - Palazzo Hercolani

Strada Maggiore 45

Bologna

Neoliberalism is superficially understood as a theory of political economic practices proposing that human well-being can best be advanced by the development of entrepreneurial freedoms within an institutional framework characterized by private property rights, individual liberty, unencumbered markets, and free trade.


Less understood, however, is how its claims to be able to develop wealth and freedom became correlated with claims to develop the prosperity and security of life itself. Life, in the form of species existence, rather than human nature, has progressively emerged as a singularly important a priori for liberal political economy


Neoliberalism breaks from earlier liberalisms and traditions of political economy in so far as it pursues the development of economic profitability and prosperity not just with practices for the development of the human species, but with the life of the biosphere.


These correlations of economy, development, freedom, and life in and among neoliberal regimes of practice and representation comprise some of the foundations of its biopolitics.

As this symposium will explore, we cannot understand how liberalism functions, most especially how it has gained the global hegemony that it has, without addressing how systematically the category of life has organized the correlation of its various practices of governance, as well as how important the shift in the very understanding of life, from the human to the biospheric, has been for changes in those practices.

Today it is not simply living species and habitats that are threatened with extinction, and for which we must mobilize our care, but the words and gestures of human solidarity on which resistance to biopolitical regimes of governance depends.

A sense of responsibility for the survival of the life of the biosphere is not a sufficient condition for the development of a political subject capable of speaking back to neoliberalism. What is required is a subject responsible for securing incorporeal species, chiefly that of the political, currently threatened with extinction, on account of the overwrought fascination with life that has colonized the developmental as well as every other biopoliticized imaginary of the modern age.

While Foucault’s thought has been inspirational in diagnosing this condition of the postcolonial age, his works have too often failed to inspire studies of political subjectivity. Instead they have been used to stoke the myth of the inevitability of the decline of collective political subjects, describing an increasingly limited horizon of political possibilities, and provoking a disenchantment of the political itself. In contrast this symposium will excavate the importance of Foucault’s work for our capacities to recognise how this debasement of political subjectivity came about, particularly within the framework of the discourses and politics of "development", and with particular attention to the predicaments of postcolonial peoples.

Why and how it is that life in postcolonial settings has been depoliticized to such dramatic effect? And, crucially, how can we use Foucault to recover the vital capacity to think and act politically in a time when the most basic expressions of thought and human action are being targeted for new techniques of control and governance?

The immediacy of these themes will be obvious to any one living in the South of the world. But within the academy they remain heavily under-addressed. In thinking about what it means to read Michel Foucault today this symposium will address some significant questions and problems. Not simply that of how to explain the ways in which postcolonial regimes of governance have achieved the debasements of political subjectivity they have.

And certainly not that of how we might better equip them with the means to suborn life more fully. But that of how life itself, in its subjection to governance, can and does resist, subvert, escape and defy the imposition of modes of governance which seek to remove it of those very capacities for resistance, subversion, flight, and defiance.

This symposium will be the second in a series, the first having been held in Calcutta in September 2010, "The Biopolitics of Development: Life, Welfare and Unruly Populations". As was established there, the formulation of and response to these questions and problems remains open.

The political reception of Foucault’s thought is not monolithic and the debates provoked among the participants at the Calcutta event are far from settled. Hence the demand for a second symposium, this time in Bologna.

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da: dpis unibo

Lo stronzio del terzo millennio

CasaPound annuncia un convegno sul ritorno all'atomo e il nucleare italiano.

Rifiutiamo l'ennesimo ritorno dello stronzio!

Questo post è frutto di una profonda meditazione di Incidenze e Marginalia

Alain Badiou: il vento dell’est vince sul vento dell’ovest

Alain Badiou

Tunisia, Egitto: quando un vento dell’est spazza via l’arroganza dell’Occidente

 Articolo tratto da Le Monde e tradotto dalla redazione di Zic

l vento dell’est vince sul vento dell’ovest.

Fino a quando l’Occidente inattivo e crepuscolare, la “comunità internazionale” di coloro i quali si credono ancora i padroni del mondo, continueranno a dare lezioni di buona gestione e di buona condotta alla terra intera?

Non è risibile vedere quegli intellettuali di servizio, soldati allo sbando del capitalo-parlamentarismo che ci mantiene in questo paradiso tarlato, fare dono delle loro persone ai magnifici popoli tunisino e egiziano, al fine di insegnare a questi popoli selvaggi l’a,b,c della democrazia?

Che desolante persistenza dell’arroganza coloniale! Nella situazione di miseria politica che è la nostra da almeno tre decenni, non è ancora evidente che siamo noi ad aver tutto da imparare dai sollevamenti popolari del momento?

Non dobbiamo forse studiare, in tutta urgenza e da vicino, tutto ciò che, laggiù, ha reso possibile il rovesciamento attraverso l’azione collettiva di governi oligarchici, corrotti e inoltre – e forse soprattutto – in situazione di vassallaggio umiliante nei confronti degli Stati Occidentali?

Si, noi dobbiamo essere gli scolari di questi movimenti, e non i loro stupidi professori.

Poiché essi danno vita, nel genio delle loro invenzioni, ad alcuni principi della politica dei quali si cerca da tempo di convincerci che sono morti e desueti.

E in particolare a questo principio che Marat non smetteva di ricordare: quando si tratta di libertà, di eguaglianza, di emancipazione, noi dobbiamo tutto alle rivolte popolari ...

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