By Jason Read
While the time period transindividuality is drawn from the paintings of Gilbert Simondon, this e-book perspectives it commonly, interpreting such canonical figures as Spinoza, Hegel, and Marx, in addition to modern debates regarding Étienne Balibar, Bernard Stiegler, and Paolo Virno. via those intersecting features and interpretations of transindividuality, the ebook proposes to envision anew the intersection of politics and economics via their mutual structure of impacts, mind's eye, and subjectivity.
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Additional resources for The Politics of Transindividuality
Transindividuality cuts through divisions, and hierarchy, making it possible to see the politics within ontology and the ontology in politics. 5 This assertion, which is perhaps more influential than Althusser’s own particular project, can be seen as integral to mul5 Althusser 1990, p. 206. As much as this assertion is fundamental to Althusser’s concept of ‘Philosophical Practice’ as taken up by Balibar, it is also integral to much of the recent revival of interest in Spinoza. 6 To risk a glib phrase, it is only possible to arrive at an understanding of relations through a relation of ontology, politics, and economics.
42 I relate to others not as bounded totalities, as persons, but in and through the objects and affects that move them. 43 If I desire that others love something that can40 41 42 43 Matheron 1969, p. 164. Lordon 2006, p. 153. Balibar 1994, p. 27. In the Political Treatise, Spinoza writes: ‘Since men, as we have said, are led more by transindividuality as critique: spinoza, hegel, marx 31 not be shared, as in the case of a possessive lover, then my desire that others love it will be as much a source of conflict as agreement.
61 In each case, desire, consciousness, and relations are combined in a redefinition of thought and existence that can be defined as transindividual. The two statements cited above, and the dense logic which connects them, are found in the passage known as ‘Lordship and Bondage’, or the Master/Slave dialectic. This passage is perhaps the most well-known of all of Hegel’s writings, and this notoriety, along with the tendency to treat it as a separate treatise on humanity and politics, poses several problems.